논어

2017. 4. 17. 10:53ㆍ한문기초書

論語

01. 學而 02. 爲政 03. 八佾 04. 里仁 05. 公冶長 06. 雍也

07. 述而 08. 泰伯 09. 子罕 10. 鄕黨 11. 先進 12. 顔淵

13.子路 14.憲問 15.衛靈公 16.季氏 17.陽貨 18.微子

19.子張 20.堯曰

1 學而

子曰學而時習之不亦說乎 (論學而)-0101

有朋自遠方來不亦樂乎 (論學而)-0102

人不知而不殘不亦君子乎 (論學而)-0103

有子曰其爲人也孝弟而好犯上者鮮矣不好犯上而好作亂者未之有也 (論學而)-0201

君子務本本立而道生孝弟也者其爲仁之本與 (論學而)-0202

子曰巧言令色鮮矣仁 (論學而)-0300

曾子曰吾日三省吾身爲人謀而不忠乎與朋友交而不信乎傳不習乎 (論學而)-0400

子曰道千乘之國敬事而信節用而愛人使民以時 (論學而)-0500

子曰弟子立則孝出則弟謹而信汎愛衆而親仁行有餘力則以學文 (論學而)-0600

子夏曰賢賢易色事父母能竭其力事君能致其身與朋友交言而有信 (論學而)-0700/1

雖曰未學吾必謂之學矣 (論學而)-0700/2

子曰君子不重則不威學則不固 (論學而)-0801

主忠信 (論學而)-0802

無友不如己者過則勿憚改 (論學而)-0803

曾子曰愼終追遠民德歸厚矣 (論學而)-0900

子禽問於子貢曰夫子至於是邦也必聞其政求之與抑與之與 (論學而)-1001

子貢曰夫子溫良恭儉讓以得之夫子之求之也其諸異乎人之求之與 (論學而)-1002

子曰父在觀其志父沒觀其行三年無改於父之道可謂孝矣 (論學而)-1100

有子曰禮之用和爲貴先王之道斯爲美小大由之 (論學而)-1201

有所不行知和而和不以禮節之亦不可行也 (論學而)-1202

有子曰信近於義言可復也恭近於禮遠恥辱也因不失其親亦可宗也 (論學而)-1300

子曰君子食無求飽居無求安敏於事而愼於言就有道而正焉可謂好學也已 (論學而)-1400

子貢曰貧而無諂富而無驕何如子曰可也未若貧而樂富而好禮者也 (論學而)-1501

子貢曰詩云如切如磋如琢如磨其斯之謂與 (論學而)-1502

子曰賜也始可與言詩已矣告諸往而知來者 (論學而)-1503

子曰不患人之不己知患不知人也 (論學而)-1600

2 爲政

子曰爲政以德譬如北辰居其所而衆星共之 (論爲政)-0100

子曰詩三百一言以蔽之曰思無邪 (論爲政)-0200

子曰道之以政齊之以刑民免而無恥 (論爲政)-0301

道之以德齊之以禮有恥且格 (論爲政)-0302

子曰吾十有五而志于學 (論爲政)-0401

三十而立 (論爲政)-0402

四十而不惑 (論爲政)-0403

五十而知天命 (論爲政)-0404

六十而耳順 (論爲政)-0405

七十而從心所欲不踰矩 (論爲政)-0406

孟懿子問孝子曰無違 (論爲政)-0501

樊遲御子告之曰孟孫問孝於我我對曰無違 (論爲政)-0502

樊遲曰何謂也子曰生事之以禮死葬之以禮祭之以禮 (論爲政)-0503

孟無伯問孝.子曰:父母唯其疾之憂.(論爲政)-0600

子游問孝子曰今之孝者是謂能養至於犬馬皆能有養不敬何以別乎 (論爲政)-0700

子夏問孝子曰色難有事弟子服其勞有酒食先生饌曾是以爲孝乎 (論爲政)-0800

子曰吾與回言終日不違如愚退而省其私亦足以發回也不愚 (論爲政)-0900

子曰視其所以觀其所由察其所安人焉?哉人焉?哉 (論爲政)-1000

子曰溫故而知新可以爲師矣 (論爲政)-1100

子曰君子不器 (論爲政)-1200

子貢問君子子曰先行其言而後從之 (論爲政)-1300

子曰君子周而不比小人比而不周 (論爲政)-1400

子曰學而不思則罔思而不學則殆 (論爲政)-1500

子曰攻乎異端斯害也已 (論爲政)-1600

子曰由誨女知之乎知之爲知之不知爲不知是知也 (論爲政)-1700

子張學干祿 (論爲政)-1801

子曰多問闕疑愼言其餘則寡尤多見闕殆愼行其餘則寡悔 (論爲政)-1802/1

言寡尤行寡悔祿在其中 (論爲政)-1802/2

哀公問曰何爲則民服孔子對曰擧直錯諸枉則民服擧枉錯諸直則民不服 (論爲政)-1900

季康子問使民敬忠以勸如之何 (論爲政)-2000/1

子曰臨之以壯則敬孝慈則忠擧善而敎不能則勸 (論爲政)-2000/2

或謂孔子曰子奚不爲政 (論爲政)-2101

子曰書云孝乎惟孝友于兄弟施於有政是亦爲政奚其爲爲政 (論爲政)-2102

子曰人而無信不知其可也大車無? 小車無? 其何以行之哉 (論爲政)-2200

子張問十世可知也 (論爲政)-2301

子曰殷因於夏禮所損益可知也周因於殷禮所損益可知也 (論爲政)-2302/1

其或繼周者雖百世可知也 (論爲政)-2302/2

子曰非其鬼而祭之諂也 (論爲政)-2401

見義不爲無勇也 (論爲政)-2402

3 八佾

孔子謂季氏八佾舞於庭是可忍也孰不可忍也 (論八佾)-0100

三家者以雍徹子曰相維抗公天子穆穆奚取於三家之堂 (論八佾)-0200

子曰人而不仁如禮何人而不仁如樂何 (論八佾)-0300

林放問禮之本子曰大哉問 (論八佾)-0401

禮與其奢也寧儉喪與其易也寧戚 (論八佾)-0402

子曰夷狄之有君不如諸夏之亡也 (論八佾)-0500

季氏旅於泰山子謂?有曰女不能救與對曰不能 (論八佾)-0600/1

子曰嗚呼曾謂泰山不如林放乎 (論八佾)-0600/2

子曰君子無所爭必也射乎揖讓而升下而飮其爭也君子 (論八佾)-0700

子夏問巧笑?兮美目盼兮素以爲絢兮何謂也 (論八佾)-0801

子曰:繪事後素.(論八佾)-0802

曰:禮後乎?子曰:起予者商也,始可與言詩已矣.(論八佾)-0803

子曰:夏禮吾能言之,杞不足徵也.殷禮吾能言之,宋不足徵也.(論八佾)-0900/1

文獻不足故也足則吾能徵之矣 (論八佾)-0900/2

子曰疳自旣灌而往者吾不欲觀之矣 (論八佾)-1000

或問疳之說子曰不知也知其說者之於天下也其如示諸斯乎指其掌 (論八佾)-1100

祭如在祭神如神在 (論八佾)-1201

子曰吾不與祭如不祭 (論八佾)-1202

王孫賈問曰與其媚於奧寧媚於爬何謂也 (論八佾)-1301

子曰不然獲罪於天無所禱也 (論八佾)-1302

子曰周監於二代郁郁乎文哉吾從周 (論八佾)-1400

子入大廟每事問或曰孰謂?人之子知禮乎入大廟每事問 (論八佾)-1500/1

子聞之曰是禮也 (論八佾)-1500/2

子曰射不主皮爲力不同科古之道也 (論八佾)-1600

子貢欲去告朔之?羊子曰賜也爾愛其羊我愛其禮 (論八佾)-1700

子曰事君盡禮人以爲諂也 (論八佾)-1800

定公問君使臣臣使君如之何孔子對曰君使臣以禮臣事君以忠 (論八佾)-1900

子曰關雎樂而不淫哀而不傷 (論八佾)-2000

哀公問使於宰我宰我對曰夏后氏以松殷人以栢周人以栗曰使民戰栗 (論八佾)-2101

子聞之曰成事不說遂事不諫旣往不咎 (論八佾)-2102

子曰管仲之器小哉或曰管仲儉乎曰管氏有三歸官事不攝焉得儉 (論八佾)-2201

然則管仲知禮乎曰邦君樹塞門管氏亦樹塞門 (論八佾)-2202/1

邦君爲兩君之好有反? 管氏亦有反? 管氏而知禮孰不知禮 (論八佾)-2202/2

子語魯大師樂曰樂其可知也始作翕如也從之純如也 ?如也繹如也以成 (論八佾)-2300

儀封人請見曰君子之至於斯也吾未嘗不得見也從者見之 (論八佾)-2400/1

出曰二三子何患於喪乎天下之無道也久矣天將以夫子爲木鐸 (論八佾)-2400/2

子謂韶盡美矣又盡善也謂武盡美矣未盡善也 (論八佾)-2500

子曰居上不寬爲禮不敬臨喪不哀吾何以觀之哉 (論八佾)-2600

4 里仁

子曰里仁爲美擇不處仁焉得知 (論里仁)-0100

子曰不仁者不可以久處約不可以長處樂仁者安仁知者利仁 (論里仁)-0200

子曰惟仁者能好人能惡人 (論里仁)-0300

子曰苟志於仁矣無惡也 (論里仁)-0400

子曰富與貴是人之所欲也不以其道得之不處也 (論里仁)-0501/1

貧與賤是人之所惡也不以其道得之不去也 (論里仁)-0501/2

君子去仁惡乎成名 (論里仁)-0502

君子無終食之間違仁造次必於是顚沛必於是 (論里仁)-0503

子曰我未見好仁者惡不仁者好仁者無以尙之 (論里仁)-0601/1

惡不仁者其爲仁矣不使不仁者加乎其身 (論里仁)-0601/2

有能一日用其力於仁矣乎我未見力不足者 (論里仁)-0602

蓋有之矣我未之見也 (論里仁)-0603

子曰人之過也各於其黨觀過斯知仁矣 (論里仁)-0700

子曰朝聞道夕死可矣 (論里仁)-0800

子曰志於道而恥惡衣惡食者未足與議也 (論里仁)-0900

子曰君子之於天下也無適也無莫也義之與比 (論里仁)-1000

子曰君子懷德小人懷土君子懷刑小人懷惠 (論里仁)-1100

子曰放於利而行多怨 (論里仁)-1200

子曰能以禮讓爲國乎何有不能以禮讓爲國如禮何 (論里仁)-1300

子曰不患無位患所以立不患莫己知求爲可知也 (論里仁)-1400

子曰參乎吾道一以貫之曾子曰唯 (論里仁)-1501

子出門人問曰何謂也曾子曰夫子之道忠恕而已矣 (論里仁)-1502

子曰君子喩於義小人喩於利 (論里仁)-1600

子曰見賢思齊焉見不賢而內自省也 (論里仁)-1700

子曰事父母幾諫見志不從又敬不違勞而不怨 (論里仁)-1800

子曰父母在不遠遊遊必有方 (論里仁)-1000

子曰三年無改於父之道可謂孝矣 (論里仁)-2000

子曰父母之年不可不知也一則以喜一則以懼 (論里仁)-2100

子曰古者言之不出恥躬之不逮也 (論里仁)-2200

子曰以約失之者鮮矣 (論里仁)-2300

子曰君子欲訥於言而敏於行 (論里仁)-2400

子曰德不孤必有隣 (論里仁)-2500

子游曰事君數斯辱矣朋友數斯疏矣 (論里仁)-2600

5 公冶長

子謂公冶長可妻也雖在縷?之中非其罪也以其子妻之 (論公冶長)-0101

子謂南容邦有道不廢邦無道免於刑戮以其兄之子妻之 (論公冶長)-0102

子謂子賤君子哉若人魯無君子者斯焉取斯 (論公冶長)-0200

子貢問曰賜也何如子曰女器也曰何器也曰瑚璉也 (論公冶長)-0300

或曰雍也仁而不? (論公冶長)-0401

子曰焉用? 禦人以口給屢憎於人不知其仁焉用? (論公冶長)-0402

子使漆雕開仕對曰吾斯之未能信子說 (論公冶長)-0500

子曰道不行乘? 浮于海從我者其由與子路聞之喜 (論公冶長)-0600/1

子曰由也好勇過我無所取材 (論公冶長)-0600/2

孟無伯問子路仁乎子曰不知也 (論公冶長)-0701

又問子曰由也千乘之國可使治其賦也不知其仁也 (論公冶長)-0702

求也何如子曰求也千室之邑百乘之家可使爲之宰也不知其仁也 (論公冶長)-0703

赤也何如子曰赤也束帶立於朝可使與賓客言也不知其仁也 (論公冶長)-0704

子謂子貢曰女與回也孰愈 (論公冶長)-0801

對曰賜也何敢望回回也聞一以知十賜也聞一以知二 (論公冶長)-0802

子曰弗如也吾與女弗如也 (論公冶長)-0803

宰予晝寢子曰朽木不可雕也糞土之墻不可?也於予與何誅 (論公冶長)-0901

子曰始吾於人也聽其言而信其行今吾於人也聽其言而觀其行於予與改是 (論公冶長)-0902

子曰吾未見剛者或對曰申? 子曰 ?也慾焉得剛 (論公冶長)-1000

子貢曰我不欲人之加諸我也吾亦欲無加諸人子曰賜也非爾所及也 (論公冶長)-1100

子貢曰夫子之文章可得而聞也夫子之言性與天道不可得而聞也 (論公冶長)-1200

子路有聞未之能行唯恐有聞 (論公冶長)-1300

子貢問曰孔文子何以謂之文也子曰敏而好學不恥下問是以謂之文也 (論公冶長)-1400

子謂子産有君子之道四焉其行己也恭其事上也敬其養民也惠其使民也義 (論公冶長)-1500

子曰晏平仲善與人交久而敬之 (論公冶長)-1600

子曰臧文仲居蔡山節藻? 何如其知也 (論公冶長)-1700

子張問曰令尹子文三仕爲令尹無喜色三已之無殘色 (論公冶長)-1801/1

舊令尹之政必以告新令尹何如子曰忠矣曰仁矣乎曰未知焉得仁 (論公冶長)-1801/2

崔子弑齊君陳文子有馬十乘棄而違之至於他邦則曰猶吾大夫崔子也 (論公冶長)-1802/1

違之之一邦則又曰猶吾大夫崔子也違之何如子曰淸矣 (論公冶長)-1802/2

曰仁矣乎曰未知焉得仁 (論公冶長)-1802/3

季文子三思而後行子聞之曰再思可矣 (論公冶長)-1900

子曰寗無子邦有道則知邦無道則愚其知可及也其愚不可及也 (論公冶長)-2000

子在陳曰歸與歸與吾黨之小子狂簡斐然成章不知所以裁之 (論公冶長)-2100

子曰伯夷叔齊不念舊惡怨是用希 (論公冶長)-2200

子曰孰謂微生高直或乞醯焉乞諸其隣而與之 (論公冶長)-2300

子曰巧言令色足恭左丘明恥之丘亦恥之 (論公冶長)-2400/1

匿怨而友其人左丘明恥之丘亦恥之 (論公冶長)-2400/2

顔淵季路侍子曰 ?各言爾志 (論公冶長)-2501

子路曰願車馬衣輕? 與朋友共磯之而無憾 (論公冶長)-2502

顔淵曰願無伐善無施勞 (論公冶長)-2503

子路曰願聞子之志子曰老者安之朋友信之少者懷之 (論公冶長)-2504

子曰已矣乎吾未見能見其過而內自訟者也 (論公冶長)-2600

子曰十室之邑必有忠信如丘者焉不如丘之好學也 (論公冶長)-2700

6 雍也

子曰雍也可使南面 (論雍也)-0101

仲弓問子桑伯子子曰可也簡 (論雍也)-0102

仲弓曰居敬而行簡以臨其民不亦可乎居簡而行簡無乃大簡乎 (論雍也)-0103

子曰雍之言然 (論雍也)-0104

哀公問弟子孰爲好學 (論雍也)-0200/1

孔子對曰有顔回者好學不遷怒不貳過不幸短命死矣 (論雍也)-0200/2

今也則亡未聞好學者也 (論雍也)-0200/3

子華使於齊 ?子爲其母請粟子曰與之釜請益曰與之庾 ?子與之粟五秉 (論雍也)-0301

子曰赤之適齊也乘肥馬衣輕? 吾聞之也君子周急不繼富 (論雍也)-0302

原思爲之宰與之粟九百辭 (論雍也)-0303

子曰毋以與爾隣里鄕黨乎 (論雍也)-0304

子謂仲弓曰犁牛之子 ?且角雖欲勿用山川其舍諸 (論雍也)-0400

子曰回也其心三月不違仁其餘則日月至焉而已 (論雍也)-0500

季康子問仲由可使從政也子曰由也果於從政何有 (論雍也)-0600/1

曰賜也可使從政也與曰賜也達於從政何有 (論雍也)-0600/2

曰求也可使從政也曰求也藝於從政乎何有 (論雍也)-0600/3

季氏使閔子騫爲費宰閔子騫曰善爲我辭焉如有復我者則吾必在汶上矣 (論雍也)-0700

伯牛有疾子問之自? 執其手曰亡之命矣夫 (論雍也)-0800/1

斯人也而有斯疾也斯人也而有斯疾也 (論雍也)-0800/2

子曰賢哉回也一簞食一瓢飮在陋巷人不堪其憂 (論雍也)-0900/1

回也不改其樂賢哉回也 (論雍也)-0900/2

?求曰非不說子之道力不足也子曰力不足者中道而廢今女劃 (論雍也)-1000

子謂子夏曰女爲君子儒無爲小人儒 (論雍也)-1100

子游爲武城宰子曰女得人焉爾乎 (論雍也)-1200/1

曰有澹臺滅明者行不由徑非公事未嘗至偃之室也 (論雍也)-1200/2

子曰孟之反不伐奔而殿將入門策其馬曰非敢後也馬不進也 (論雍也)-1300

子曰不有祝瞞之? 而有宋朝之美難乎免於今之世矣 (論雍也)-1400

子曰誰能出不由戶何莫由斯道也 (論雍也)-1500

子曰質勝文則野文勝質則史文質彬彬然後君子 (論雍也)-1600

子曰人之生也直罔之生也幸而免 (論雍也)-1700

子曰知之者不如好之者好之者不如樂之者 (論雍也)-1800

子曰中人以上可以語上也中人以下不可以語上也 (論雍也)-1900

樊遲問知子曰務民之義敬鬼神而遠之可謂知矣 (論雍也)-2000/1

問仁曰仁者先難而後獲可謂仁矣 (論雍也)-2000/2

子曰知者樂水仁者樂山知者動仁者靜知者樂仁者壽 (論雍也)-2100

子曰齊一變至於魯魯一變至於道 (論雍也)-2200

子曰 ?不? ?哉?哉 (論雍也)-2300

宰我問曰仁者雖告之曰井有仁焉其從之也 (論雍也)-2400/1

子曰何爲其然也君子可逝也不可陷也可欺也不可罔也 (論雍也)-2400/2

子曰君子博學於文約之以禮亦可以不畔矣夫 (論雍也)-2500

子見南子子路不說夫子矢之曰予所否者天厭之天厭之 (論雍也)-2600

子曰中庸之爲德也其至矣乎民鮮久矣 (論雍也)-2700

子貢曰如有博施於民而能濟衆何如可謂仁乎 (論雍也)-2801/1

子曰何事於仁必也聖乎堯舜其猶病諸 (論雍也)-2801/2

夫仁者己欲立而立人己欲達而達人 (論雍也)-2802

能近取譬可謂仁之方也已 (論雍也)-2803

7 述而

子曰述而不作信而好古竊比於我老彭 (論述而)-0100

子曰默而識之學而不厭誨人不倦何有於我哉 (論述而)-0200

子曰德之不修學之不講聞義不能徙不善不能改是吾憂也 (論述而)-0300

子之燕居申申如也夭夭如也 (論述而)-0400

子曰甚矣吾衰也久矣吾不復夢見周公 (論述而)-0500

子曰志於道 (論述而)-0601

據於德 (論述而)-0602

依於仁 (論述而)-0603

游於藝 (論述而)-0604

子曰自行束脩以上吾未嘗無誨焉 (論述而)-0700

子曰不憤不啓不?不發擧一隅不以三隅反則不復也 (論述而)-0800

子食於有喪者之側未嘗飽也 (論述而)-0901

子於是日哭則不歌 (論述而)-0902

子謂顔淵曰用之則行舍之則藏惟我與爾有是夫 (論述而)-1001

子路曰子行三軍則誰與 (論述而)-1002

子曰暴虎馮河死而無悔者吾不與也必也臨事而懼好謀而成者也 (論述而)-1003

子曰富而可求也雖執鞭之士吾亦爲之如不可求從吾所好 (論述而)-1100

子之所愼齊戰疾 (論述而)-1200

子在齊聞韶三月不知肉味曰不圖爲樂之至於斯也 (論述而)-1300

?有曰夫子爲衛君乎子貢曰諾吾將問之 (論述而)-1401

入曰伯夷叔齊何人也曰古之賢人也曰怨乎曰求仁而得仁又何怨 (論述而)-1402/1

出曰夫子不爲也 (論述而)-1402/2

子曰飯疏食飮水曲肱而枕之樂亦在其中矣不義而富且貴於我如浮雲 (論述而)-1500

子曰加我數年五十以學易可以無大過矣 (論述而)-1600

子所雅言詩書執禮皆雅言也 (論述而)-1700

葉公問孔子於子路子路不對 (論述而)-1801

子曰女奚不曰其爲人也發憤忘食樂以忘憂不知老之將至云爾 (論述而)-1802

子曰我非生而知之者好古敏以求之者也 (論述而)-1900

子不語怪力亂神 (論述而)-2000

子曰三人行必有我師焉擇其善者而從之其不善者而改之 (論述而)-2100

子曰天生德於予桓?其如予何 (論述而)-2200

子曰二三者以我爲隱乎吾無隱乎爾吾無行而不與二三子者是丘也 (論述而)-2300

子以四敎文行忠信 (論述而)-2400

子曰聖人吾不得而見之矣得見君子者斯可矣 (論述而)-2501

子曰善人吾不得而見之矣得見有恒者斯可矣 (論述而)-2502

亡而爲有虛而爲盈約而爲泰難乎有恒矣 (論述而)-2503

子釣而不網 ?不射宿 (論述而)-2600

子曰蓋有不知而作之者我無是也 (論述而)-2700/1

多聞擇其善者而從之多見而識之知之次也 (論述而)-2700/2

互鄕難與言童子見門人惑 (論述而)-2801

子曰與其進也不與其退也唯何甚人潔己以進與其潔也不保其往也 (論述而)-2802

子曰仁遠乎哉我欲仁斯仁至矣 (論述而)-2900

陳司敗問昭公知禮乎孔子曰知禮 (論述而)-3001

孔子退揖巫馬期而進之曰吾聞君子不黨君子亦黨乎 (論述而)-3002/1

君取於吳爲同姓謂之吳孟子君而知禮孰不知禮 (論述而)-3002/2

巫馬期以告子曰丘也幸苟有過人必知之 (論述而)-3003

子與人歌而善必使反之而後和之 (論述而)-3100

子曰文莫吾猶人也躬行君子則吾未之有得 (論述而)-3200

子曰若聖與仁則吾豈敢抑爲之不厭誨人不倦則可謂云爾已矣 (論述而)-3300/1

公西華曰正唯弟子不能學也 (論述而)-3300/2

子疾病子路請禱子曰有諸子路對曰有之 (論述而)-3400/1

?曰禱爾于上下神祇子曰丘之禱久矣 (論述而)-3400/2

子曰奢則不孫儉則固與其不孫也寧固 (論述而)-3500

子曰君子坦蕩蕩小人長戚戚 (論述而)-3600

子溫而? 威而不猛恭而安 (論述而)-3700

8 泰伯

子曰泰伯其可謂至德也已矣三以天下讓民無得而稱焉 (論泰伯)-0100

子曰恭而無禮則勞愼而無禮則擦勇而無禮則亂直而無禮則絞 (論泰伯)-0201

君子篤於親則民興於仁故舊不遺則民不偸 (論泰伯)-0202

曾子有疾召門弟子曰啓予足啓予手 (論泰伯)-0300/1

詩云戰戰兢兢如臨深淵如履薄氷而今而後吾知免夫小子 (論泰伯)-0300/2

曾子有疾孟敬子問之 (論泰伯)-0401

曾子言曰鳥之將死其鳴也哀人之將死其言也善 (論泰伯)-0402

君子所貴乎道者三動容貌斯遠暴慢矣正顔色斯近信矣 (論泰伯)-0403/1

出辭氣斯遠鄙倍矣 (論泰伯)-0403/2

邊豆之事則有司存 (論泰伯)-0403/3

曾子曰以能問於不能以多問於寡有若無實若虛犯而不校 (論泰伯)-0500/1

昔者吾友嘗從事於斯矣 (論泰伯)-0500/2

曾子曰可以託六尺之孤可以寄百里之命 (論泰伯)-0600/1

臨大節而不可奪也君子人與君子人也 (論泰伯)-0600/2

曾子曰士不可以不弘毅任重而道遠 (論泰伯)-0701

仁以爲己任不亦重乎死而後已不亦遠乎 (論泰伯)-0702

子曰興於詩 (論泰伯)-0801

立於禮 (論泰伯)-0802

成於樂 (論泰伯)-0803

子曰民可使由之不可使知之 (論泰伯)-0900

子曰好勇疾貧亂也人而不仁疾之已甚亂也 (論泰伯)-1000

子曰如有周公之才之美使驕且吝其餘不足觀也已 (論泰伯)-1100

子曰三年學不至於穀不易得也 (論泰伯)-1200

子曰篤信好學守死善道 (論泰伯)-1301

危邦不入亂邦不居天下有道則見無道則隱 (論泰伯)-1302

邦有道貧且賤焉恥也邦無道富且貴焉恥也 (論泰伯)-1303

子曰不在其位不謀其政 (論泰伯)-1400

子曰師摯之始關雎之亂洋洋乎盈耳哉 (論泰伯)-1500

子曰狂而不直 ?而不愿 ??而不信吾不知之矣 (論泰伯)-1600

子曰學如不及猶恐失之 (論泰伯)-1700

子曰巍巍乎舜禹之有天下也而不與焉 (論泰伯)-1800

子曰大哉堯之爲君也巍巍乎唯天爲大唯堯則之蕩蕩乎民無能名焉 (論泰伯)-1901

巍巍乎其有成功也煥乎其有文章 (論泰伯)-1902

舜有臣五人而天下治 (論泰伯)-2001

武王曰予有亂臣十人 (論泰伯)-2002

孔子曰才亂不其然乎唐虞之際於斯爲盛有婦人焉九人而已 (論泰伯)-2003

三分天下有其二以服事殷周之德其可謂至德也已矣 (論泰伯)-2004

子曰禹吾無間然矣菲飮食而致孝乎鬼神惡衣服而致美乎?冕 (論泰伯)-2100/1

卑宮室而盡力乎溝? 禹吾無間然矣 (論泰伯)-2100/2

9 子罕

子罕言利與命與仁 (論子罕)-0100

達巷黨人曰大哉孔子博學而無所成名 (論子罕)-0201

子聞之謂門弟子曰吾何執執御乎執射乎吾執御矣 (論子罕)-0202

子曰麻冕禮也今也純儉吾從衆 (論子罕)-0301

拜下禮也今拜乎上泰也雖違衆吾從下 (論子罕)-0302

子絶四毋意毋必毋固毋我 (論子罕)-0400

子畏於匡 (論子罕)-0501

曰文王旣沒文不在玆乎 (論子罕)-0502

天之將喪斯文也後死者不得與於斯文也天之未喪斯文也匡人其如予何 (論子罕)-0503

大宰問於子貢曰夫子聖者與何其多能也 (論子罕)-0601

子貢曰固天縱之將聖又多能也 (論子罕)-0602

子聞之曰大宰知我乎吾少也賤故多能鄙事君子多乎哉不多也 (論子罕)-0603

牢曰子云吾不試故藝 (論子罕)-0604

子曰吾有知乎哉無知也有鄙夫問於我空空如也我叩其兩端而竭焉 (論子罕)-0700

子曰鳳鳥不至河不出圖吾已矣夫 (論子罕)-0800

子見齊衰者冕衣裳者與?者見之雖少必作過之必趨 (論子罕)-0900

顔淵 ?然歎曰仰之彌高鑽之彌堅瞻之在前忽焉在後 (論子罕)-1001

夫子循循然善誘人博我以文約我以禮 (論子罕)-1002

欲罷不能旣竭吾才如有所立卓爾雖欲從之末由也已 (論子罕)-1003

子疾病子路使門人爲臣 (論子罕)-1101

病間曰久矣哉由之行詐也無臣而爲有臣吾誰欺欺天乎 (論子罕)-1102

且予與其死於臣之手也無寧死於二三子之手乎 (論子罕)-1103/1

且予縱不得大葬予死於道路乎 (論子罕)-1103/2

子貢曰有美玉於斯 ??而藏諸求善賈而沽諸 (論子罕)-1200/1

子曰沽之哉沽之哉我待賈者也 (論子罕)-1200/2

子欲居九夷 (論子罕)-1301

或曰陋如之何子曰君子居之何陋之有 (論子罕)-1302

子曰吾自衛反魯然後樂正雅頌各得其所 (論子罕)-1400

子曰出則事公卿入則事父兄喪事不敢不勉不爲酒困何有於我哉 (論子罕)-1500

子在川上曰逝者如斯夫不舍晝夜 (論子罕)-1600

子曰吾未見好德如好色者也 (論子罕)-1700

子曰譬如爲山未成一? 止吾止也譬如平地雖覆一? 進吾往也 (論子罕)-1800

子曰語之而不惰者其回也與 (論子罕)-1900

子謂顔淵曰惜乎吾見其進也未見其止也 (論子罕)-2000

子曰苗而不秀者有矣夫秀而不實者有矣夫 (論子罕)-2100

子曰後生可畏焉知來者之不如今也四十五十而無聞焉斯亦不足畏也已 (論子罕)-2200

子曰法語之言能無從乎改之爲貴巽與之言能無說乎繹之爲貴 (論子罕)-2300/1

說而不繹吾末如之何也已矣 (論子罕)-2300/2

子曰主忠信無友不如己者過則勿憚改 (論子罕)-2400

子曰三軍可奪帥也匹夫不可奪志也 (論子罕)-2500

子曰衣磯縕袍與衣狐?者立而不恥者其由也與 (論子罕)-2601

不?不求何用不臧 (論子罕)-2602

子路終身誦之子曰是道也何足以臧 (論子罕)-2603

子曰歲寒然後知松栢之後彫也 (論子罕)-2700

子曰知者不惑仁者不憂勇者不懼 (論子罕)-2800

子曰可與共學未可與適道可與適道未可與立可與立未可與權 (論子罕)-2900

唐?之華偏其反而豈不爾思室是遠而 (論子罕)-3001

子曰未之思也夫何遠之有 (論子罕)-3002

10 鄕黨

孔子於鄕黨恂恂如也似不能言者 (論鄕黨)-0101

其在宗廟朝廷便便言唯謹爾 (論鄕黨)-0102

朝與下大夫言侃侃如也與上大夫言誾誾如也 (論鄕黨)-0201

君在皺?如也與與如也 (論鄕黨)-0202

君召使? 色勃如也足?如也 (論鄕黨)-0301

揖所與立左右手衣前後 ?如也 (論鄕黨)-0302

趨進翼如也 (論鄕黨)-0303

賓退必復命曰賓不顧矣 (論鄕黨)-0304

入公門鞠躬如也如不容 (論鄕黨)-0401

立不中門行不履? (論鄕黨)-0402

過位色勃如也足?如也其言似不足者 (論鄕黨)-0403

攝齊升堂鞠躬如也屛氣似不息者 (論鄕黨)-0404

出降一等逞顔色怡怡如也沒階趨進翼如也復其位皺?如也 (論鄕黨)-0405

執圭鞠躬如也如不勝上如揖下如授勃如戰色足??如有循 (論鄕黨)-0501

享禮有容色 (論鄕黨)-0502

私? 愉愉如也 (論鄕黨)-0503

君子不以紺的飾 (論鄕黨)-0601

紅紫不以爲褻服 (論鄕黨)-0602

當署袗?? 必表而出之 (論鄕黨)-0603

緇衣羔? 素衣款? 黃衣狐? (論鄕黨)-0604

褻?長短右袂 (論鄕黨)-0605

必有寢衣長一身有半 (論鄕黨)-0606

狐?之厚以居去喪無所不佩非涌裳必殺之 (論鄕黨)-0607

羔?玄冠不以吊吉月必朝服而朝 (論鄕黨)-0608

齊必有明衣布齊必變食居必遷坐 (論鄕黨)-0700

食不厭精膾不厭細 (論鄕黨)-0801

食?而? 魚婚而肉敗不食色惡不食臭惡不食失?不食不時不食 (論鄕黨)-0802

割不正不食不得其醬不食 (論鄕黨)-0803

肉雖多不使勝食氣唯酒無量不及亂 (論鄕黨)-0804

沽酒市脯不食不撤薑食不多食 (論鄕黨)-0805

祭於公不宿肉祭肉不出三日出三日不食之矣 (論鄕黨)-0806

食不語寢不言 (論鄕黨)-0807

雖疏食菜羹瓜祭必齊如也 (論鄕黨)-0808

席不正不坐 (論鄕黨)-0900

鄕人飮酒杖者出斯出矣 (論鄕黨)-1001

鄕人儺朝服而立於?階 (論鄕黨)-1002

問人於他邦再拜而送之 (論鄕黨)-1101

康子饋藥拜而受之曰丘未達不敢嘗 (論鄕黨)-1102

廐焚子退朝曰傷人乎不問馬 (論鄕黨)-1200

君賜食必正席先嘗之君賜腥必熟而薦之君賜生必畜之 (論鄕黨)-1301

侍食於君君祭先飯 (論鄕黨)-1302

疾君視之東首加朝服拖紳 (論鄕黨)-1303

君命召不俟駕行矣 (論鄕黨)-1304

入太廟每事問 (論鄕黨)-1400

朋友死無所歸曰於我殯朋友之饋雖車馬非祭肉不拜 (論鄕黨)-1500

寢不尸居不容 (論鄕黨)-1601

見齊衰者雖狎必變見冕者與?者雖褻必以貌 (論鄕黨)-1602

凶服者式之式負版者 (論鄕黨)-1603

有盛饌必變色而作 (論鄕黨)-1604

迅雷風烈必變 (論鄕黨)-1605

升車必正立執綏車中不內顧不疾言不親指 (論鄕黨)-1700

色斯擧矣翔而後集 (論鄕黨)-1801

曰山梁雌雉時哉時哉子路共之三嗅而作 (論鄕黨)-1802

11 先進

子曰先進於禮樂野人也後進於禮樂君子也如用之則吾從先進 (論先進)-0100

子曰從我於陳蔡者皆不及門也 (論先進)-0201

德行顔淵閔子騫?伯牛仲弓言語宰我子貢 (論先進)-0202/1

政事 ?有季路文學子游子夏 (論先進)-0202/2

子曰回也非助我者也於吾言無所不說 (論先進)-0300

子曰孝哉閔子騫人不間於其父母昆弟之言 (論先進)-0400

南容三復白圭孔子以其兄之子妻之 (論先進)-0500

季康子問弟子孰爲好學孔子對曰有顔回者好學不幸短命死矣今也則亡 (論先進)-0600

顔淵死顔路請子之車以爲之槨 (論先進)-0701

子曰才不才亦各言其子也鯉也死有棺而無槨 (論先進)-0702/1

吾不徒行以爲之槨以吾從大夫之後不可徒行也 (論先進)-0702/2

顔淵死子曰噫天喪予天喪予 (論先進)-0800

顔淵死子哭之慟從者曰子慟矣 (論先進)-0901

曰有慟乎非夫人之爲慟而誰爲 (論先進)-0902

顔淵死門人欲厚葬之子曰不可門人厚葬之 (論先進)-1000/1

子曰回也視予猶父也予不得視猶子也非我也夫二三子也 (論先進)-1000/2

季路問事鬼神子曰未能事人焉能事鬼敢問死曰未知生焉知死 (論先進)-1100

閔子侍側誾誾如也子路行行如也 ?有子貢侃侃如也子樂 (論先進)-1200/1

若由也不得其死然 (論先進)-1200/2

魯人爲長府閔子騫曰仍舊貫如之何何必改作子曰夫人不言言必有中 (論先進)-1300

子曰由之瑟奚爲於丘之門門人不敬子路子曰由也升堂矣未入於室也 (論先進)-1400

子貢問師與商也孰賢子曰師也過商也不及 (論先進)-1501

曰然則師愈與子曰過猶不及 (論先進)-1502

季氏富於周公而求也爲之聚斂而附益之 (論先進)-1600/1

子曰非吾徒也小子鳴鼓而攻之可也 (論先進)-1600/2

柴也愚參也魯師也抗由也? (論先進)-1700

子曰回也其庶乎屢空賜不受命而貨殖焉億則屢中 (論先進)-1800

子張問善人之道子曰不踐迹亦不入於室 (論先進)-1900

子曰論篤是與君子者乎色壯者乎 (論先進)-2000

子路問聞斯行諸子曰有父兄在如之何其聞斯行之 (論先進)-2100/1

?有問聞斯行諸子曰聞斯行之 (論先進)-2100/2

公西華曰由也問聞斯行諸子曰有父兄在求也問聞斯行諸子曰聞斯行之 (論先進)-2100/3

赤也惑敢問子曰求也退故進之由也兼人故退之 (論先進)-2100/4

子畏於匡顔淵後子曰吾以女爲死矣曰子在回何敢死 (論先進)-2200

季子然問仲由?求可謂大臣與 (論先進)-2301

子曰吾以子爲異之問,曾由與求之問!(論先進)-2302

所謂大臣者以道事君不可則止今由與求可謂具臣矣 (論先進)-2303/1

曰然則從之者與子曰弑父與君亦不從也 (論先進)-2303/2

子路使子羔爲費宰子曰賊夫人之子 (論先進)-2400/1

子路曰有民人焉有社稷焉何必讀書然後爲學子曰是故惡夫?者 (論先進)-2400/2

子路曾晳?有公西華侍坐子曰以吾一日長乎爾毋吾以也 (論先進)-2501

居則曰不吾知也如或知爾則何以哉 (論先進)-2502

子路率爾而對曰千乘之國攝乎大國之間加之以師旅因之以饑饉 (論先進)-2503/1

由也爲之比及三年可使有勇且知方也夫子桀之 (論先進)-2503/2

求爾何如對曰方六七十如五六十求也爲之比及三年可使足民 (論先進)-2504/1

如其禮樂以俟君子 (論先進)-2504/2

赤爾何如對曰非曰能之願學焉宗廟之事如會同端章甫願爲小相焉 (論先進)-2505

點爾何如鼓瑟希 ?爾舍瑟而作對曰異乎三子者之撰 (論先進)-2506/1

子曰何傷乎亦各言其志也 (論先進)-2506/2

曰莫春者春服旣成冠者五六人童子六七人浴乎沂風乎舞雩詠而歸 (論先進)-2506/3

夫子 ?然嘆曰吾與點也 (論先進)-2506/4

三子者出曾晳後曾晳曰夫三子者之言何如 (論先進)-2507/1

子曰亦各言其志已矣曰夫子何桀由也 (論先進)-2507/2

曰爲國以禮其言不讓是故桀之 (論先進)-2508

唯求則非邦也與安見方六七十如五六十而非邦也者 (論先進)-2509

唯赤則非邦也與宗廟會同非諸侯而何赤也爲之小孰能爲之大 (論先進)-25章10

12 顔淵

顔淵問仁子曰克己復禮爲仁 (論顔淵)-0101/1

一日克己復禮天下歸仁焉爲仁由己而由人乎哉 (論顔淵)-0101/2

顔淵曰請問其目子曰非禮勿視非禮勿聽非禮勿言非禮勿動 (論顔淵)-0102/1

顔淵曰回雖不敏請事斯語矣 (論顔淵)-0102/2

仲弓問仁子曰出門如見大賓使民如承大祭 (論顔淵)-0200/1

己所不欲勿施於人在邦無怨在家無怨仲弓曰雍雖不敏請事斯語矣 (論顔淵)-0200/2

司馬牛問仁子曰仁者其言也? (論顔淵)-0301

曰其言也? 斯謂之仁矣乎子曰爲之難言之得無?乎 (論顔淵)-0302

司馬牛問君子子曰君子不憂不懼 (論顔淵)-0401

曰不憂不懼斯謂之君子矣乎子曰內省不? 夫何憂何懼 (論顔淵)-0402

司馬牛憂曰人皆有兄弟我獨亡 (論顔淵)-0501

子夏曰商聞之矣死生有命富貴在天君子敬而無失與人恭而有禮 (論顔淵)-0502/1

四海之內皆兄弟也君子何患乎無兄弟也 (論顔淵)-0502/2

子張問明子曰浸潤之讒膚受之暳不行焉可謂明也已矣 (論顔淵)-0600/1

浸潤之讒膚受之暳不行焉可謂遠也已矣 (論顔淵)-0600/2

子貢問政子曰足食足兵民信之矣 (論顔淵)-0701

子貢曰必不得已而去於斯三者何先曰去兵 (論顔淵)-0702

子貢曰必不得已而去於斯二者何先曰去食自古皆有死民無信不立 (論顔淵)-0703

棘子成曰君子質而已矣何以文爲 (論顔淵)-0801

子貢曰惜乎夫子之說君子也駟不及舌 (論顔淵)-0802

文猶質也質猶文也虎豹之? 猶犬羊之? (論顔淵)-0803

哀公問於有若曰年饑用不足如之何 (論顔淵)-0900/1

有若對曰 ?徹乎曰二吾猶不足如之何其徹也 (論顔淵)-0900/2

對曰百姓足君孰與不足百姓不足君孰與足 (論顔淵)-0900/3

子張問崇德辨惑子曰主忠信徙義崇德也 (論顔淵)-1001

愛之欲其生惡之欲其死旣欲其生又欲其死是惑也誠不以富亦祗以異 (論顔淵)-1002

齊景公問政於孔子孔子對曰君君臣臣父父子子 (論顔淵)-1101

公曰善哉信如君不君臣不臣父不父子不子雖有粟吾得而食諸 (論顔淵)-1102

子曰片言可以折獄者其由也與子路無宿諾 (論顔淵)-1200

子曰聽訟吾猶人也必也使無訟乎 (論顔淵)-1300

子張問政子曰居之無倦行之以忠 (論顔淵)-1400

子曰博學於文約之以禮亦可以弗畔矣夫 (論顔淵)-1500

子曰君子成人之美不成人之惡小人反是 (論顔淵)-1600

季康子問政於孔子孔子對曰政者正也子帥以正孰敢不正 (論顔淵)-1700

季康子患盜問於孔子孔子對曰苟子之不欲雖賞之不竊 (論顔淵)-1800

季康子問政於孔子曰如殺無道以就有道何如 (論顔淵)-1900/1

孔子對曰爲政焉用殺子欲善而民善矣 (論顔淵)-1900/2

君子之德風小人之德草草上之風必偃 (論顔淵)-1900/3

子張問士何如斯可謂之達矣子曰何哉爾所謂達者 (論顔淵)-2001

子張對曰在邦必聞在家必聞子曰是聞也非達也 (論顔淵)-2002

夫達也者質直而好義察言而觀色慮以下人在邦必達在家必達 (論顔淵)-2003

夫聞也者色取仁而行違居之不疑在邦必聞在家必聞 (論顔淵)-2004

樊遲從遊於舞雩之下曰敢問崇德修慝辨惑子曰善哉問 (論顔淵)-2101

先事後得非崇德與攻其惡無攻人之惡非修慝與 (論顔淵)-2102/1

一朝之忿忘其身以及其親非惑與 (論顔淵)-2102/2

樊遲問仁子曰愛人問知子曰知人 (論顔淵)-2201/1

樊遲未達子曰擧直錯諸枉能使枉者直 (論顔淵)-2201/2

樊遲退見子夏曰鄕也吾見於夫子而問知 (論顔淵)-2202/1

子曰擧直錯諸枉能使枉者直何謂也子夏曰富哉言乎 (論顔淵)-2202/2

舜有天下選於衆擧皐陶不仁者遠矣 (論顔淵)-2203/1

湯有天下選於衆擧伊尹不仁者遠矣 (論顔淵)-2203/2

子貢問友子曰忠告而善道之不可則止無自辱焉 (論顔淵)-2300

曾子曰君子以文會友以友輔仁 (論顔淵)-2400

13 子路

子路問政子曰先之勞之請益曰無倦 (論子路)-0100

仲弓爲季氏宰問政子曰先有司赦小過擧賢才 (論子路)-0201

曰焉知賢才而擧之曰擧爾所知爾所不知人其舍諸 (論子路)-0202

子路曰衛君待子而爲政子將奚先子曰必也正名乎 (論子路)-0301

子路曰有是哉子之迂也奚其正 (論子路)-0302

子曰野哉由也君子於其所不知蓋闕如也 (論子路)-0303/1

名不正則言不順言不順則事不成 (論子路)-0303/2

事不成則禮樂不興禮樂不興則刑罰不中刑罰不中則民無所措手足 (論子路)-0304

故君子名之必可言也言之必可行也君子於其言無所苟而已矣 (論子路)-0305

樊遲請學稼子曰吾不如老農請學爲圃曰吾不如老圃 (論子路)-0401/1

樊遲出子曰小人哉樊須也 (論子路)-0401/2

上好禮則民莫敢不敬上好義則民莫敢不服上好信則民莫敢不用情 (論子路)-0402/1

夫如是則四方之民襁負其子而至矣焉用稼 (論子路)-0402/2

子曰誦詩三百授之以政不達使於四方不能專對雖多亦奚以爲 (論子路)-0500

子曰其身正不令而行其身不正雖令不從 (論子路)-0600

子曰魯衛之政兄弟也 (論子路)-0700

子謂衛公子荊善居室始有曰苟合矣少有曰苟完矣富有曰苟美矣 (論子路)-0800

子適衛 ?有僕子曰庶矣哉 (論子路)-0901

?有曰旣庶矣又何加焉曰富之曰旣富矣又何加焉曰敎之 (論子路)-0902

子曰苟有用我者朞月而已可也三年有成 (論子路)-1000

子曰善人爲邦百年亦可以勝殘去殺矣誠哉是言也 (論子路)-1100

子曰如有王者必世而後仁 (論子路)-1200

子曰苟正其身矣於從政乎何有不能正其身如正人何 (論子路)-1300

?子退朝子曰何晏也對曰有政 (論子路)-1400/1

子曰其事也如有政雖不吾以吾其與聞之 (論子路)-1400/2

定公問一言而可以興邦有諸孔子對曰言不可以若是其幾也 (論子路)-1501

人之言曰爲君難爲臣不易 (論子路)-1502

如知爲君之難也不幾乎一言而興邦乎 (論子路)-1503

曰一言而喪邦有諸孔子對曰言不可以若是其幾也 (論子路)-1504/1

人之言曰予無樂乎爲君唯其言而莫予違也 (論子路)-1504/2

如其善而莫之違也不亦善乎如不善而莫之違也不幾乎一言而喪邦乎 (論子路)-1505

葉公問政子曰近者說遠者來 (論子路)-1600

子夏爲?父宰問政 (論子路)-1700/1

子曰無欲速無見小利欲速則不達見小利則大事不成 (論子路)-1700/2

葉公語孔子曰吾黨有直躬者其父攘羊而子證之 (論子路)-1801

孔子曰吾黨之直者異於是父爲子隱子爲父隱直在其中矣 (論子路)-1802

樊遲問仁子曰居處恭執事敬與人忠雖之夷狄不可棄也 (論子路)-1900

子貢問曰何如斯可謂之士矣 (論子路)-2001/1

子曰行己有恥使於四方不辱君命可謂士矣 (論子路)-2001/2

曰敢問其次曰宗族稱孝焉鄕黨稱弟焉 (論子路)-2002

曰敢問其次曰言必信行必果吾吾然小人哉抑亦可以爲次矣 (論子路)-2003

曰今之從政者何如子曰噫斗?之人何足算也 (論子路)-2004

子曰不得中行而與之必也狂哭乎狂者進取哭者有所不爲也 (論子路)-2100

子曰南人有言人而無恒不可以作巫醫善夫 (論子路)-2201

不恒其德或承之羞子曰不占而已矣 (論子路)-2202

子曰君子和而不同小人同而不和 (論子路)-2300

子貢問曰鄕人皆好之何如子曰未可也 (論子路)-2400/1

鄕人皆惡之何如子曰未可也 (論子路)-2400/2

不如鄕人之善者好之其不善者惡之 (論子路)-2400/3

子曰君子易事而難說也說之不以道不說也及其使人也器之 (論子路)-2500/1

小人難事而易說也說之雖不以道說也及其使人也求備焉 (論子路)-2500/2

子曰君子泰而不驕小人驕而不泰 (論子路)-2600

子曰剛毅木訥近仁 (論子路)-2700

子路問曰何如斯可謂之士矣 (論子路)-2800/1

子曰切切?? 怡怡如也可謂士矣朋友切切?? 兄弟怡怡 (論子路)-2800/2

子曰善人敎民七年亦可以卽戎矣 (論子路)-2900

子曰以不敎民戰是謂棄之 (論子路)-3000

14 憲問

憲問恥子曰邦有道穀邦無道穀恥也 (論憲問)-0100

克伐怨欲不行焉可以爲仁矣子曰可以爲難矣仁則吾不知也 (論憲問)-0200

子曰士而懷居不足以爲士矣 (論憲問)-0300

子曰邦有道危言危行邦無道危行言孫 (論憲問)-0400

子曰有德者必有言有言者不必有德仁者必有勇勇者不必有仁 (論憲問)-0500

南宮适問於孔子曰 ?善射歌?舟俱不得其死 (論憲問)-0600/1

然禹稷躬稼而有天下 (論憲問)-0600/2

夫子不答南宮适出子曰君子哉若人尙德哉若人 (論憲問)-0600/3

子曰君子而不仁者有矣夫未有小人而仁者也 (論憲問)-0700

子曰愛之能勿勞乎忠焉能勿誨乎 (論憲問)-0800

子曰爲命裨諶草創之世叔討論之 (論憲問)-0900/1

行人子羽修飾之東里子産潤色之 (論憲問)-0900/2

或問子産子曰惠人也問子西曰彼哉彼哉 (論憲問)-1001

問管仲曰人也奪伯氏騈邑三百飯疏食沒齒無怨言 (論憲問)-1002

子曰貧而無怨難富而無驕易 (論憲問)-1100

子曰孟公綽爲趙魏老則優不可以爲?薛大夫 (論憲問)-1200

子路問成人子曰若臧武仲之知公綽之不欲卞莊子之勇 (論憲問)-1301/1

?求之藝文之以禮樂亦可以爲成人矣 (論憲問)-1301/2

曰今之成人者何必然見利思義見危授命 (論憲問)-1302/1

久要不忘平生之言亦可以爲成人矣 (論憲問)-1302/2

子問公叔文子於公明賈曰信乎夫子不言不笑不取乎 (論憲問)-1401

公明賈對曰以告者過也 (論憲問)-1402/1

夫子時然後言人不厭其言樂然後笑人不厭其笑 (論憲問)-1402/2

義然後取人不厭其取子曰其然豈其然乎 (論憲問)-1402/3

子曰臧武仲以防求爲後於魯雖曰不要君吾不信也 (論憲問)-1500

子曰晋文公譎而不正齊桓公正而不譎 (論憲問)-1600

子路曰桓公殺公子糾召忽死之管仲不死曰未仁乎 (論憲問)-1701

子曰桓公九合諸侯不以兵車管仲之力也如其仁如其仁 (論憲問)-1702

子貢曰管仲非仁者與桓公殺公子糾不能死又相之 (論憲問)-1801

子曰管仲相桓公覇諸侯一匡天下 (論憲問)-1802/1

民到于今受其賜微管仲吾其被髮左?矣 (論憲問)-1802/2

豈若匹夫匹婦之爲諒也自經於溝瀆而莫之知也 (論憲問)-1803

公叔文子之臣大夫? 與文子同升諸公子聞之曰可以爲文矣 (論憲問)-1900

子言衛靈公之無道也康子曰夫如是奚而不喪 (論憲問)-2001

孔子曰仲叔? 治賓客祝駝治宗廟王孫賈治軍旅夫如是奚其喪 (論憲問)-2002

子曰其言之不澤則爲之也難 (論憲問)-2100

陳成子弑簡公孔子沐浴而朝告於哀公曰陳恒弑其君請討之 (論憲問)-2201

公曰告夫三子孔子曰以吾從大夫之後不敢不告也君曰告夫三子者 (論憲問)-2202

之三子告不可孔子曰以吾從大夫之後不敢不告也 (論憲問)-2203

子路問事君子曰勿欺也而犯之 (論憲問)-2300

子曰君子上達小人下達 (論憲問)-2400

子曰古之學者爲己今之學者爲人 (論憲問)-2500

?伯玉使人於孔子孔子與之坐而問焉曰夫子何爲 (論憲問)-2600/1

對曰夫子欲寡其過而未能也使者出子曰使乎使乎 (論憲問)-2600/2

子曰不在其位不謀其政 (論憲問)-2700

曾子曰君子思不出其位 (論憲問)-2800

子曰君子恥其言而過其行 (論憲問)-2900

子曰君子道者三我無能焉仁者不憂知者不惑勇者不懼 (論憲問)-3001

子貢曰夫子自道也 (論憲問)-3002

子貢方人子曰賜也賢乎哉夫我則不暇 (論憲問)-3100

子曰不患人之不己知患其不能也 (論憲問)-3200

子曰不逆詐不億不信抑亦先覺者是賢乎 (論憲問)-3300

微生畝謂孔子曰丘何爲是栖栖者與無乃爲?乎 (論憲問)-3400/1

孔子曰非敢爲?也疾固也 (論憲問)-3400/2

子曰驥不稱其力稱其德也 (論憲問)-3500

或曰以德報怨何如 (論憲問)-3601

子曰何以報德 (論憲問)-3602

以直報怨以德報德 (論憲問)-3603

子曰莫我知也夫子貢曰何爲其莫知子也 (論憲問)-3700/1

子曰不怨天不尤人下學而上達知我者其天乎 (論憲問)-3700/2

公伯寮暳子路於季孫子服景伯以告曰 (論憲問)-3801/1

夫子固有惑志於公伯寮吾力猶能肆諸市朝 (論憲問)-3801/2

子曰道之將行也與命也道之將廢也與命也公伯寮其如命何 (論憲問)-3802

子曰賢者抗世其次抗地其次抗色其次抗言 (論憲問)-3900

子曰作者七人矣 (論憲問)-4000

子路宿於石門晨門曰奚自子路曰自孔氏曰是知其不可而爲之者與 (論憲問)-4100

子擊磬於衛有荷?而過孔氏之門者曰有心哉擊磬乎 (論憲問)-4201

旣而曰鄙哉吾吾乎莫己知也斯已而已矣深則? 淺則揭 (論憲問)-4202/1

子曰果哉末之難矣 (論憲問)-4202/2

子張曰書云高宗諒陰三年不言何謂也 (論憲問)-4301

子曰何必高宗古之人皆然君薨百官總己以聽於?宰三年 (論憲問)-4302

子曰上好禮則民易使也 (論憲問)-4400

子路問君子子曰修己以敬曰如斯而已乎曰修己以安人 (論憲問)-4500/1

曰如斯而已乎曰修己以安百姓修己以安百姓堯舜其猶病諸 (論憲問)-4500/2

原壤夷俟 (論憲問)-4600/1

子曰幼而不孫弟長而無述焉老而不死是爲賊以杖叩其脛 (論憲問)-4600/2

闕黨童子將命或問之曰益者與 (論憲問)-4701

子曰吾見其居於位也見其與先生幷行也非求益者也欲速成者也 (論憲問)-4702

15 衛靈公

衛靈公問陳於孔子 (論衛靈公)-0101/1

孔子對曰俎豆之事則嘗聞之矣軍旅之事未之學也明日遂行 (論衛靈公)-0101/2

在陳絶量從者病莫能興 (論衛靈公)-0102

子路殘見曰君子亦有窮乎子曰君子固窮小人窮斯濫矣 (論衛靈公)-0103

子曰賜也女以予爲多學而識之者與 (論衛靈公)-0200/1

對曰然非與曰非也予一以貫之 (論衛靈公)-0200/2

子曰由知德者鮮矣 (論衛靈公)-0300

子曰無爲而治者其舜也與夫何爲哉恭己正南面而已矣 (論衛靈公)-0400

子張問行子曰言忠信行篤敬雖蠻貊之邦行矣 (論衛靈公)-0501/1

言不忠信行不篤敬雖州里行乎哉 (論衛靈公)-0501/2

立則見其參於前也在輿則見其倚於衡也夫然後行子張書諸紳 (論衛靈公)-0502

子曰直哉史魚邦有道如矢邦無道如矢 (論衛靈公)-0601

君子哉 ?伯玉邦有道則仕邦無道則可卷而懷之 (論衛靈公)-0602

子曰可與言而不與之言失人 (論衛靈公)-0700/1

不可與言而與之言失言知者不失人亦不失言 (論衛靈公)-0700/2

子曰志士仁人無求生以害人有殺身以成仁 (論衛靈公)-0800

子貢問爲仁 (論衛靈公)-0900/1

子曰工欲善其事必先利其器 (論衛靈公)-0900/2

居是邦也事其大夫之賢者友其士之仁者 (論衛靈公)-0900/3

顔淵問爲邦子曰行夏之時乘殷之輅服周之冕樂則韶舞 (論衛靈公)-1001

放鄭聲遠?人鄭聲淫 ?人殆 (論衛靈公)-1002

子曰人無遠慮必有近憂 (論衛靈公)-1100

子曰已矣乎吾未見好德如好色者也 (論衛靈公)-1200

子曰臧文仲其竊位者與知柳下惠之賢而不與立也 (論衛靈公)-1300

子曰躬自厚而薄責於人則遠怨矣 (論衛靈公)-1400

子曰不曰如之何如之何者吾末如之何也已矣 (論衛靈公)-1500

子曰群居終日言不及義好行小慧難矣哉 (論衛靈公)-1600

子曰君子義以爲質禮以行之孫以出之信以成之君子哉 (論衛靈公)-1700

子曰君子病無能焉不病人之不己知也 (論衛靈公)-1800

子曰君子疾沒世而名不稱焉 (論衛靈公)-1900

子曰君子求諸己小人求諸人 (論衛靈公)-2000

子曰君子矜而不爭群而不黨 (論衛靈公)-2100

子曰君子不以言擧人不以人廢言 (論衛靈公)-2200

子貢問曰有一言而可以終身行之者乎 (論衛靈公)-2300/1

子曰其恕乎己所不欲勿施於人 (論衛靈公)-2300/2

子曰吾之於人也誰毁誰譽如有所譽者其有所試矣 (論衛靈公)-2400/1

斯民也三代之所以直道而行也 (論衛靈公)-2400/2

子曰吾猶及史之闕文也有馬者借人乘之今亡矣夫 (論衛靈公)-2500

子曰巧言亂德小不忍則亂大謀 (論衛靈公)-2600

子曰衆惡之必察焉衆好之必察焉 (論衛靈公)-2700

子曰人能弘道非道弘人 (論衛靈公)-2800

子曰過而不改是謂過矣 (論衛靈公)-2900

子曰吾嘗終日不食終夜不寢以思無益不如學也 (論衛靈公)-3000

子曰君子謀道不謀食耕也婚在其中矣學也祿在其中矣 (論衛靈公)-3100/1

君子憂道不憂貧 (論衛靈公)-3100/2

子曰知及之仁不能守之雖得之必失之 (論衛靈公)-3201

知及之仁能守之不莊以?之則民不敬 (論衛靈公)-3202

知及之仁能守之莊以?之動之不以禮未善也 (論衛靈公)-3203

子曰君子不可小知而可大受也小人不可大受而可小知也 (論衛靈公)-3300

子曰民之於仁也甚於水火水火吾見蹈而死者矣未見蹈仁而死者也 (論衛靈公)-3400

子曰當仁不讓於師 (論衛靈公)-3500

子曰君子貞而不諒 (論衛靈公)-3600

子曰事君敬其事而後其食 (論衛靈公)-3700

子曰有敎無類 (論衛靈公)-3800

子曰道不同不相爲謀 (論衛靈公)-3900

子曰辭達而已矣 (論衛靈公)-4000

師冕見及階子曰階也及席子曰席也 (論衛靈公)-4101/1

皆坐子告之曰某在斯某在斯 (論衛靈公)-4101/2

師冕出子張問曰與師言之道與 (論衛靈公)-4102

子曰然固相師之道也 (論衛靈公)-4103

16 季氏

季氏將伐?臾 ?有季路見於孔子曰季氏將有使於?臾 (論季氏)-0101/1

孔子曰求無乃爾是過與 (論季氏)-0101/2

夫?臾昔者先王以爲東蒙主且在邦域之中矣是社稷之臣也何以伐爲 (論季氏)-0102

?有曰夫子欲之吾二臣者皆不欲也 (論季氏)-0103

孔子曰求周任有言曰陳力就列不能者止 (論季氏)-0104/1

危而不持顚而不扶則將焉用彼相矣 (論季氏)-0104/2

且爾言過矣虎?出於? 龜玉毁於寢中是誰之過與 (論季氏)-0105

?有曰今夫?臾固而近於費今不取後世必爲子孫憂 (論季氏)-0106

孔子曰求君子疾夫舍曰欲之而必爲之辭 (論季氏)-0107

丘也聞有國有家者不患寡而患不均不患貧而患不安 (論季氏)-0108/1

蓋均無貧和無寡安無傾 (論季氏)-0108/2

夫如是故遠人不服則修文德以來之旣來之則安之 (論季氏)-0109

今由與求也相夫子遠人不服而不能來也邦分崩離析而不能守也 (論季氏)-0110

而謀動干戈於邦內吾恐季孫之憂不在?臾而在蕭牆之內也 (論季氏)-01011

孔子曰天下有道則禮樂征伐自天子出天下無道則禮樂征伐自諸侯出 (論季氏)-0201/1

自諸侯出蓋十世希不失矣自大夫出五世希不失矣 (論季氏)-0201/2

陪臣執國命三世希不失矣 (論季氏)-0201/3

天下有道則政不在大夫天下有道則庶人不議 (論季氏)-0202

孔子曰祿之去公室五世矣政逮於大夫四世矣故三桓之子孫微矣 (論季氏)-0300

孔子曰益者三友損者三友 (論季氏)-0400/1

友直友諒友多聞益矣友便抗友善柔友便? 損矣 (論季氏)-0400/2

孔子曰益者三樂損者三樂樂節禮樂樂道人之善樂多賢友益矣 (論季氏)-0500/1

樂驕樂樂佚遊樂宴樂損矣 (論季氏)-0500/2

孔子曰侍於君子有三愆言未及之而言謂之躁 (論季氏)-0600/1

言及之而不言謂之隱未見顔色而言謂之? (論季氏)-0600/2

孔子曰君子有三戒少之時血氣未定戒之在色 (論季氏)-0700/1

及其壯也血氣方剛戒之在鬪及其老也血氣旣衰戒之在得 (論季氏)-0700/2

孔子曰君子有三畏畏天命畏大人畏聖人之言 (論季氏)-0801

小人不知天命而不畏也狎大人侮聖人之言 (論季氏)-0802

孔子曰生而知之者上也學而知之者次也 (論季氏)-0900/1

困而學之又其次也困而不學民斯爲下矣 (論季氏)-0900/2

孔子曰君子有九思 (論季氏)-1000/1

視思明聽思聰色思溫貌思恭言思忠事思敬疑思問忿思難見得思義 (論季氏)-1000/2

孔子曰見善如不及見不善如探湯吾見其人矣吾聞其語矣 (論季氏)-1101

隱居以求其志行義以達其道吾聞其語矣未見其人也 (論季氏)-1102

齊景公有馬千駟死之日民無德而稱焉 (論季氏)-1200/1

伯夷叔齊餓于首陽之下民到于今稱之其斯之謂與 (論季氏)-1200/2

陳亢問於伯魚曰子亦有異聞乎 (論季氏)-1301

對曰未也嘗獨立鯉趨而過庭曰學詩乎對曰未也 (論季氏)-1302/1

不學詩無以言鯉退而學詩 (論季氏)-1302/2

他日又獨立鯉趨而過庭曰學禮乎對曰未也 (論季氏)-1303/1

不學禮無以立鯉退而學禮聞斯二者 (論季氏)-1303/2

陳亢退而喜曰問一得三聞詩聞禮又聞君子之遠其子也 (論季氏)-1304

邦君之妻君稱之曰夫人夫人自稱曰小童邦人稱之曰君夫人 (論季氏)-1400/1

稱諸異邦曰寡小君異邦人稱之亦曰君夫人 (論季氏)-1400/2

17 陽貨

陽貨欲見孔子孔子不見歸孔子豚孔子時其亡而往拜之遇諸塗 (論陽貨)-0101

謂孔子曰來予與爾言曰懷其寶而迷其邦可謂仁乎曰不可 (論陽貨)-0102/1

好從事而?失時可謂知乎曰不可 (論陽貨)-0102/2

日月逝矣歲不我與孔子曰諾吾將仕矣 (論陽貨)-0102/3

子曰性相近也習相遠也 (論陽貨)-0200

子曰唯上知與下愚不移 (論陽貨)-0300

子之武城聞弦歌之聲夫子莞爾而笑曰割鷄焉用牛刀 (論陽貨)-0401

子游對曰昔者偃也聞諸夫子曰君子學道則愛人小人學道則易使也 (論陽貨)-0402/1

子曰二三者偃之言是也前言戱之耳 (論陽貨)-0402/2

公山弗擾以費畔召子欲往 (論陽貨)-0501

子路不說曰末之也已何必公山氏之之也 (論陽貨)-0502

子曰夫召我者而豈徒哉如有用我者吾其爲東周乎 (論陽貨)-0503

子張問仁於孔子孔子曰能行五者於天下爲仁矣 (論陽貨)-0600/1

請問之曰恭寬信敏惠 (論陽貨)-0600/2

恭則不侮寬則得衆信則人任焉敏則有功惠則足以使人 (論陽貨)-0600/3

佛힐召子欲往 힐:月+八/十 (論陽貨)-0701/1

子路曰昔者由也聞諸夫子曰親於其身爲不善者君子不入也 (論陽貨)-0701/2

佛힐以中牟畔子之往也如之何 힐:月+八/十 (論陽貨)-0701/3

子曰然有是言也不曰堅乎磨而不? 不曰白乎涅而不緇 (論陽貨)-0702

吾豈匏瓜也哉焉能繫而不食 (論陽貨)-0703

子曰由也女聞六言六蔽矣乎對曰未也居吾語女 (論陽貨)-0801

好仁不好學其蔽也愚好知不好學其蔽也蕩好信不好學其蔽也賊 (論陽貨)-0802/1

好直不好學其蔽也絞好勇不好學其蔽也亂好剛不好學其蔽也狂 (論陽貨)-0802/2

子曰小子何莫學夫詩詩可以興可以觀可以群可以怨 (論陽貨)-0900/1

邇之事父遠之事君多識於鳥獸草木之名 (論陽貨)-0900/2

子謂伯魚曰女爲周南召南矣乎人而不爲周南召南其猶正牆面而立也與 (論陽貨)-1000

子曰禮云禮云玉帛云乎哉樂云樂云鐘鼓云乎哉 (論陽貨)-1100

子曰色?而內荏譬諸小人其猶穿涵之盜也與 (論陽貨)-1200

子曰鄕原德之賊也 (論陽貨)-1300

子曰道聽而塗說德之棄也 (論陽貨)-1400

子曰鄙夫可與事君也與哉其未得之也患得之旣得之患失之 (論陽貨)-1500/1

苟患失之無所不至矣 (論陽貨)-1500/2

子曰古者民有三疾今也或是之亡也 (論陽貨)-1601

古之狂也肆今之狂也蕩古之矜也廉今之矜也忿戾 (論陽貨)-1602/1

古之愚也直今之愚也詐而已矣 (論陽貨)-1602/2

子曰巧言令色鮮矣仁 (論陽貨)-1700

子曰惡紫之奪朱也惡鄭聲之亂雅樂也惡利口之覆邦家者 (論陽貨)-1800

子曰予欲無言子貢曰子如不言則小子何述焉 (論陽貨)-1901

子曰天何言哉四時行焉百物生焉天何言哉 (論陽貨)-1902

孺悲欲見孔子孔子辭以疾將命者出戶取瑟而歌使之聞之 (論陽貨)-2000

宰我問三年之喪期已久矣 (論陽貨)-2101

君子三年不爲禮禮必壞三年不爲樂樂必崩 (論陽貨)-2102

舊穀旣沒新穀旣升鑽燧改火期可已矣 (論陽貨)-2103

子曰食夫稻衣夫錦於女安乎曰安 (論陽貨)-2104

女安則爲之夫君子之居喪食旨不甘聞樂不樂居處不安故不爲也 (論陽貨)-2105/1

今女安則爲之 (論陽貨)-2105/2

宰我出子曰予之不仁也子生三年然後免於父母之懷 (論陽貨)-2106/1

夫三年之喪天下之通喪也予也有三年之愛於其父母乎 (論陽貨)-2106/2

子曰飽食終日無所用心難矣哉不有博奕者乎爲之猶賢乎已 (論陽貨)-2200

子路曰君子尙勇乎子曰君子義以爲上 (論陽貨)-2300/1

君子有勇而無義爲亂小人有勇而無義爲盜 (論陽貨)-2300/2

子貢曰君子亦有惡乎子曰有惡 (論陽貨)-2401/1

惡稱人之惡者惡居下流而攪上者惡勇而無禮者惡果敢而窒者 (論陽貨)-2401/2

曰賜也亦有惡乎惡?以爲知者惡不孫以爲勇者惡?以爲直者 (論陽貨)-2402

子曰唯女子與小人爲難養也近之則不孫遠之則怨 (論陽貨)-2500

子曰年四十而見惡焉其終也已 (論陽貨)-2600

18 微子

微子去之箕子爲之奴比干諫而死孔子曰殷有三仁焉 (論微子)-0100

柳下惠爲士師三黜人曰子未可以去乎 (論微子)-0200/1

曰直道而事人焉往而不三黜枉道而事人何必去父母之邦 (論微子)-0200/2

齊景公待孔子曰若季氏則吾不能以季孟之間待之 (論微子)-0300/1

曰吾老矣不能用也孔子行 (論微子)-0300/2

齊人歸女樂季桓子受之三日不朝孔子行 (論微子)-0400

楚狂接輿歌而過孔子曰 (論微子)-0501/1

鳳兮鳳兮何德之衰往者不可諫來者猶可追已而已而今之從政者殆而 (論微子)-0501/2

孔子下欲與之言趨而抗之不得與之言 (論微子)-0502

長沮桀溺 ?而耕孔子過之使子路問津焉 (論微子)-0601

長沮曰夫執輿者爲誰子路曰爲孔丘曰是魯孔丘與曰是也曰是知津矣 (論微子)-0602

問於桀溺桀溺曰子爲誰曰爲仲由曰是魯孔丘之徒與對曰然 (論微子)-0603/1

曰滔滔者天下皆是也而誰以易之 (論微子)-0603/2

且而與其從抗人之士也豈若從抗世之士哉沼而不輟 (論微子)-0603/3

子路行以告夫子憮然曰鳥獸不可與同群吾非斯人之徒與而誰與 (論微子)-0604/1

天下有道丘不與易也 (論微子)-0604/2

子路從而後遇丈人以杖荷牀 (論微子)-0701/1

子路問曰子見夫子乎丈人曰四體不勤五穀不分孰爲夫子植其杖而芸 (論微子)-0701/2

子路拱而立止子路宿殺鷄爲黍而食之見其二子焉 (論微子)-0702/1

明日子路行以告子曰隱者也使子路反見之至則行矣 (論微子)-0702/2

子路曰不仕無義長幼之節不可廢也君臣之義如之何其廢之 (論微子)-0703/1

欲潔其身而亂大倫君子之仕也行其義也道之不行已知之矣 (論微子)-0703/2

逸民伯夷叔齊虞仲夷逸朱張柳下惠少連 (論微子)-0801

子曰不降其志不辱其身伯夷叔齊與 (論微子)-0802

謂柳下惠少連降志辱身矣言中倫行中慮其斯而已矣 (論微子)-0803

謂虞仲夷逸隱居放言身中淸廢中權我則異於是無可無不可 (論微子)-0804

大師摯適齊亞飯干適楚三飯? 適蔡四飯缺適秦 (論微子)-0900/1

鼓方叔入於河播寞武入於漢小師陽擊磬襄入於海 (論微子)-0900/2

周公謂魯公曰君子不施其親不使大臣怨乎不以 (論微子)-1000/1

故舊無大故則不棄也無求備於一人 (論微子)-1000/2

周有八士伯達伯适仲突仲忽叔夜叔夏季隨季氈 (論微子)-1100

19 子張

子張曰士見危致命見得思義祭思敬喪思哀其可已矣 (論子張)-0100

子張曰執德不弘信道不篤焉能爲有焉能爲亡 (論子張)-0200

子夏之門人問交於子張子張曰子夏云何 (論子張)-0300/1

對曰子夏曰可者與之其不可者拒之 (論子張)-0300/2

子張曰異乎吾所聞君子尊賢而容衆嘉善而矜不能 (論子張)-0300/3

我之大賢與於人何所不容我之不賢與人將拒我如之何其拒人也 (論子張)-0300/4

子夏曰雖小道必有可觀者焉致遠恐泥是以君子不爲也 (論子張)-0400

子夏曰日知其所亡月無忘其所能可謂好學也已矣 (論子張)-0500

子夏曰博學而篤志切問而近思仁在其中矣 (論子張)-0600

子夏曰百工居肆以成其事君子學以致其道 (論子張)-0700

子夏曰小人之過也必文 (論子張)-0800

子夏曰君子有三變望之儼然卽之也溫聽其言也? (論子張)-0900

子夏曰君子信而後勞其民未信則以爲?己也 (論子張)-1000/1

信而後諫未信則以爲謗己也 (論子張)-1000/2

子夏曰大德不踰閑小德出入可也 (論子張)-1100

子游曰子夏之門人小子當灑掃應對進退則可矣抑末也本之則無如之何 (論子張)-1201

子夏聞之曰噫言游過矣君子之道孰先傳焉孰後倦焉 (論子張)-1202/1

譬諸草木區以別矣君子之道焉可誣也有始有卒者其惟聖人乎 (論子張)-1202/2

子夏曰仕而優則學學而優則仕 (論子張)-1300

子游曰喪致乎哀而止 (論子張)-1400

子游曰吾友張也爲難能也然而未仁 (論子張)-1500

曾子曰堂堂乎張也難與?爲仁矣 (論子張)-1600

曾子曰吾聞諸夫子人未有自致者也必也親喪乎 (論子張)-1700

曾子曰吾聞諸夫子孟莊子之孝也其他可能也 (論子張)-1800/1

其不改父之臣與父之政是難能也 (論子張)-1800/2

孟氏使陽膚爲士師問於曾子 (論子張)-1900/1

曾子曰上失其道民散久矣如得其情則哀矜而勿喜 (論子張)-1900/2

子貢曰紂之不善不如是之甚也是以君子惡居下流天下之惡皆歸焉 (論子張)-2000

子貢曰君子之過也如日月之食焉過也人皆見之更也人皆仰之 (論子張)-2100

衛公孫朝問於子貢曰:仲尼焉學?(論子張)-2201

子貢曰:文武之道,未墜於地,在人.賢者識其大者,不賢者識其小者.(論子張)-2202/1

莫不有文武之道焉.夫子焉不學?而亦何常師之有?(論子張)-2202/2

叔孫武叔語大夫於朝曰子貢賢於仲尼 (論子張)-2301

子服景伯以告子貢子貢曰譬之宮牆賜之牆也及肩窺見室家之好 (論子張)-2302

夫子之牆數? 不得其門而入不見宗廟之美百官之富 (論子張)-2303

得其門者或寡矣夫子之云不亦宜乎 (論子張)-2304

叔孫武叔毁仲尼子貢曰無以爲也仲尼不可毁也 (論子張)-2400/1

他人之賢者丘陵也猶可踰也仲尼日月也無得而踰焉 (論子張)-2400/2

人雖欲自絶其何傷於日月乎多見其不知量也 (論子張)-2400/3

陳子禽謂子貢曰子爲恭也仲尼豈賢於子乎 (論子張)-2501

子貢曰君子一言以爲知一言以爲不知言不可不愼也 (論子張)-2502

夫子之不可及也猶天之不可階而升也 (論子張)-2503

夫子之得邦家者所謂立之斯立道之斯行綏之斯來動之斯和 (論子張)-2504/1

其生也榮其死也哀如之何其可及也 (論子張)-2504/2

20 堯曰

堯曰咨爾舜天之曆數在爾躬允執其中四海困窮天祿永終 (論堯曰)-0101

舜亦以命禹 (論堯曰)-0102

曰予小子履敢用玄牡敢昭告于皇皇后帝有罪不敢赦帝臣不蔽簡在帝心 (論堯曰)-0103/1

朕躬有罪無以萬方萬方有罪罪在朕躬 (論堯曰)-0103/2

周有大賚善人是富 (論堯曰)-0104

雖有周親不如仁人百姓有過在予一人 (論堯曰)-0105

謹權量審法度修廢官四方之政行焉 (論堯曰)-0106

興滅國繼絶世擧逸民天下之民歸心焉 (論堯曰)-0107

所重民食喪祭 (論堯曰)-0108

寬則得重信則民任焉敏則有功公則說 (論堯曰)-0109

子張問於孔子曰何如斯可以從政矣子曰尊五美屛四惡斯可以從政矣 (論堯曰)-0201/1

子張曰何謂五美 (論堯曰)-0201/2

子曰君子惠而不費勞而不怨欲而不貪泰而不驕威而不猛 (論堯曰)-0201/3

子張曰何謂惠而不費子曰因民之所利而利之斯不亦惠而不費乎 (論堯曰)-0201/4

擇可勞而勞之又誰怨欲仁而得仁又焉貪 (論堯曰)-0201/5

君子無衆寡無小大無敢慢斯不亦泰而不驕乎 (論堯曰)-0201/6

君子正其衣冠尊其瞻視儼然人望而畏之斯不亦威而不猛乎 (論堯曰)-0201/7

子張曰何謂四惡子曰不敎而殺謂之虐不戒視成謂之暴 (論堯曰)-0202/1

慢令致期謂之賊猶之與人也出納之吝謂之有司 (論堯曰)-0202/2

子曰不知命無以爲君子也 (論堯曰)-0301

不知禮無以立也 (論堯曰)-0302

不知言無以知人也 (論堯曰)-0303

CONFUCIUS, ANALECTS

THE Master said, "Is it not pleasant to learn with a constant perseverance and application?

"Is it not delightful to have friends coming from distant quarters?

"Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

"The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"

The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

The philosopher Tsang said, "I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."

The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."

The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."

Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-although men say that he has not learned, I will certainly say that he has.

The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.

"Hold faithfulness and sincerity as first principles.

"Have no friends not equal to yourself.

"When you have faults, do not fear to abandon them."

The philosopher Tsang said, "Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence."

Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?"

Tsze-kung said, "Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information,-is it not different from that of other men?"

The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."

The philosopher Yu said, "In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.

"Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."

The philosopher Yu said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters."

The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-such a person may be said indeed to love to learn."

Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules

of propriety."

Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.'-The meaning is the same, I apprehend, as that which you have just expressed."

The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."

The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."

The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."

The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence 'Having no depraved thoughts.'"

The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.

"If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."

The Master said, "At fifteen, I had my mind bent on learning.

"At thirty, I stood firm.

"At forty, I had no doubts.

"At fifty, I knew the decrees of Heaven.

"At sixty, my ear was an obedient organ for the reception of truth.

"At seventy, I could follow what my heart desired, without transgressing what was right."

Mang I asked what filial piety was. The Master said, "It is not being disobedient."

Soon after, as Fan Ch'ih was driving him, the Master told him, saying, "Mang-sun asked me what filial piety was, and I answered him,-'not being disobedient.'"

Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."

Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

Tsze-yu asked what filial piety was. The Master said, "The filial piety nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?"

Tsze-hsia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"

The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said;-as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!-He is not stupid."

The Master said, "See what a man does.

"Mark his motives.

"Examine in what things he rests.

"How can a man conceal his character? How can a man conceal his character?"

The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."

The Master said, "The accomplished scholar is not a utensil."

Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."

The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."

The Master said, "Learning without thought is labor lost; thought without learning is perilous."

The Master said, "The study of strange doctrines is injurious indeed!"

The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge."

Tsze-chang was learning with a view to official emolument.

The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;-then they will reverence him. Let him be final and kind to all;-then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous."

Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"

The Master said, "What does the Shu-ching say of filial piety?-'You are final, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT-making one be in the government?"

The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"

Tsze-chang asked whether the affairs of ten ages after could be known.

Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."

The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery.

"To see what is right and not to do it is want of courage."

Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

The three families used the Yungode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, "'Assisting are the princes;-the son of heaven looks profound and grave';-what application can these words have in the hall of the three families?"

The Master said, "If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?"

Lin Fang asked what was the first thing to be attended to in ceremonies.

The Master said, "A great question indeed!

"In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances."

The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."

The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-tsze."

Tsze-hsia asked, saying, "What is the meaning of the passage-'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?'"

The Master said, "The business of laying on the colors follows the preparation of the plain ground."

"Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."

Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm.

He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.

The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."

Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'"

The Master said, "Not so. He who offends against Heaven has none to whom he can pray."

The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."

The Master, when he entered the grand temple, asked about everything. Some one said, "Who say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything." The Master heard the remark, and said, "This is a rule of propriety."

The Master said, "In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way."

Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.

The Master said, "Ts'ze, you love the sheep; I love the ceremony."

The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness."

The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."

The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe."

When the Master heard it, he said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."

The Master said, "Small indeed was the capacity of Kwan Chung!"

Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?"

"Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"

The Master instructing the grand music master of Lu said, "How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion."

The border warden at Yi requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue."

The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.

The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"

The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence do not fix on one where such prevail, how can he be wise?"

The Master said, "Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue."

The Master said, "It is only the truly virtuous man, who can love, or who can hate, others."

The Master said, "If the will be set on virtue, there will be no practice of wickedness."

The Master said, "Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided.

"If a superior man abandon virtue, how can he fulfill the requirements of that name?

"The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."

The Master said, "I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.

"Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient.

"Should there possibly be any such case, I have not seen it."

The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous."

The Master said, "If a man in the morning hear the right way, he may die in the evening hear regret."

The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with."

The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow."

The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive."

The Master said: "He who acts with a constant view to his own advantage will be much murmured against."

The Master said, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?"

The Master said, "A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known."

The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes."

The Master went out, and the other disciples asked, saying, "What do his words mean?" Tsang said, "The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more."

The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

The Master said, "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."

The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur."

The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."

The Master said, "If the son for three years does not alter from the way of his father, he may be called filial."

The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear."

The Master said, "The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them."

The Master said, "The cautious seldom err."

The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."

The Master said, "Virtue is not left to stand alone. He who practices it will have neighbors."

Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant."

The Master said of Kung-ye Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.

Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were in governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character?"

Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a utensil." "What utensil?" "A gemmed sacrificial utensil."

Some one said, "Yung is truly virtuous, but he is not ready with his tongue."

The Master said, "What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?"

The Master was wishing Ch'i-tiao K'ai to enter an official employment. He replied, "I am not yet able to rest in the assurance of this." The Master was pleased.

The Master said, "My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yu, I dare say." Tsze-lu hearing this was glad, upon which the Master said, "Yu is fonder of daring than I am. He does not exercise his judgment upon matters."

Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, "I do not know."

He asked again, when the Master replied, "In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous."

"And what do you say of Ch'iu?" The Master replied, "In a city of a thousand families, or a clan of a hundred chariots, Ch'iu might be employed as governor, but I do not know whether he is perfectly virtuous."

"What do you say of Ch'ih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."

The Master said to Tsze-kung, "Which do you consider superior, yourself or Hui?"

Tsze-kung replied, "How dare I compare myself with Hui? Hui hears one point and knows all about a subject; I hear one point, and know a second."

The Master said, "You are not equal to him. I grant you, you are not equal to him."

Tsai Yu being asleep during the daytime, the Master said, "Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-what is the use of my reproving him?"

The Master said, "At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change."

The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "is under the influence of his passions; how can he be pronounced firm and unbending?"

Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men." The Master said, "Ts'ze, you have not attained to that."

Tsze-kung said, "The Master's personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard."

When Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

Tsze-kung asked, saying, on what ground did Kung-wan get that title of Wan?"

The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors!-On these grounds he has been styled Wan."

The Master said of Tsze-ch'an that he had four of the characteristics of a superior man-in his conduct of himself, he was humble; in serving his superior, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just."

The Master said, "Yen P'ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first."

The Master said, "Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters.-Of what sort was his wisdom?"

Tsze-chang asked, saying, "The minister Tsze-wan thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government; what do you say of him?" The Master replied. "He was loyal." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?"

Tsze-chang proceeded, "When the officer Ch'ui killed the prince of Ch'i, Ch'an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, 'They are here like our great officer, Ch'ui,' and left it. He came to a second state, and with the same observation left it also;-what do you say of him?" The Master replied, "He was pure." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?"

Chi Wan thought thrice, and then acted. When the Master was informed of it, he said, "Twice may do."

The Master said, "When good order prevailed in his country, Ning Wu acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity."

When the Master was in Ch'an, he said, "Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves."

The Master said, "Po-i and Shu-ch'i did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few."

The Master said, "Who says of Weishang Kao that he is upright? one begged some vinegar of him, and he begged it of a neighbor and gave it to the man."

The Master said, "Fine words, an insinuating appearance, and excessive respect;-Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-Tso Ch'iu-ming was ashamed of such conduct. I also am ashamed of it."

Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let each of you tell his wishes."

Tsze-lu said, "I should like, having chariots and horses, and light fur clothes, to share them with my friends, and though they should spoil them, I would not be displeased."

Yen Yuan said, "I should like not to boast of my excellence, nor to make a display of my meritorious deeds."

Tsze-lu then said, "I should like, sir, to hear your wishes." The Master said, "They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly."

The Master said, "It is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself."

The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning."

The Master said, "There is Yung!-He might occupy the place of a prince."

Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass. He does not mind small matters."

Chung-kung said, "If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easymode of procedure excessive?"

The Master said, "Yung's words are right."

The Duke Ai asked which of the disciples loved to learn.

Confucius replied to him, "There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault.

Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did."

Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, "Give her a fu." Yen requested more. "Give her a yi," said the Master. Yen gave her five ping.

The Master said, "When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich."

Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.

The Master said, "Do not decline them. May you not give them away in the neighborhoods, hamlets, towns, and villages?"

The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be red and homed, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?"

The Master said, "Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more."

Chi K'ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, "Yu is a man of decision; what difficulty would he find in being an officer of government?" K'ang asked, "Is Ts'ze fit to be employed as an officer of government?" and was answered, "Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?" And to the same question about Ch'iu the Master gave the same reply, saying, "Ch'iu is a man of various ability."

The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. Min Tszech'ien said, "Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan."

Po-niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"

The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

Yen Ch'iu said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way but now you limit yourself."

The Master said to Tsze-hsia, "Do you be a scholar after the style of the superior man, and not after that of the mean man."

Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Have you got good men there?" He answered, "There is Tan-t'ai Miehming, who never in walking takes a short cut, and never comes to my office, excepting on public business."

The Master said, "Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, "It is not that I dare to be last. My horse would not advance."

The Master said, "Without the specious speech of the litanist T'o and the beauty of the prince Chao of Sung, it is difficult to escape in the present age."

The Master said, "Who can go out but by the door? How is it that men will not walk according to these ways?"

The Master said, "Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue."

The Master said, "Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune."

The Master said, "They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it."

The Master said, "To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced."

Fan Ch'ih asked what constituted wisdom. The Master said, "To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom." He asked about perfect virtue. The Master said, "The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;-this may be called perfect virtue."

The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived."

The Master said, "Ch'i, by one change, would come to the State of Lu. Lu, by one change, would come to a State where true principles predominated."

The Master said, "A cornered vessel without corners-a strange cornered vessel! A strange cornered vessel!"

Tsai Wo asked, saying, "A benevolent man, though it be told him,-'There is a man in the well" will go in after him, I suppose." Confucius said, "Why should he do so?" A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be fooled."

The Master said, "The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right."

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master swore, saying, "Wherein I have done improperly, may Heaven reject me, may Heaven reject me!"

The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people."

Tsze-kung said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this.

"Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

"To be able to judge of others by what is nigh in ourselves;-this may be called the art of virtue."

The Master said, "A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang."

The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-which one of these things belongs to me?"

The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude."

When the Master was unoccupied with business, his manner was easy, and he looked pleased.

The Master said, "Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau."

The Master said, "Let the will be set on the path of duty.

"Let every attainment in what is good be firmly grasped.

"Let perfect virtue be accorded with.

"Let relaxation and enjoyment be found in the polite arts."

The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one."

The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."

When the Master was eating by the side of a mourner, he never ate to the full.

He did not sing on the same day in which he had been weeping.

The Master said to Yen Yuan, "When called to office, to undertake its duties; when not so called, to he retired;-it is only I and you who have attained to this."

Tsze-lu said, "If you had the conduct of the armies of a great state, whom would you have to act with you?"

The Master said, "I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution."

The Master said, "If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love."

The things in reference to which the Master exercised the greatest caution were-fasting, war, and sickness.

When the Master was in Ch'i, he heard the Shao, and for three months did not know the taste of flesh. "I did not think'" he said, "that music could have been made so excellent as this."

Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I will ask him."

He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied, "They sought to act virtuously, and they did so; what was there for them to repine about?" on this, Tsze-kung went out and said, "Our Master is not for him."

The Master said, "With coarse rice to eat, with water to drink, and my bended arm for a pillow;-I have still joy in the midst of these things. Riches and honors acquired by unrighteousness, are to me as a floating cloud."

The Master said, "If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults."

The Master's frequent themes of discourse were-the Odes, the History, and the maintenance of the Rules of Propriety. on all these he frequently discoursed.

The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him.

The Master said, "Why did you not say to him,-He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?"

The Master said, "I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there."

The subjects on which the Master did not talk, were-extraordinary things, feats of strength, disorder, and spiritual beings.

The Master said, "When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."

The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-what can he do to me?"

The Master said, "Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples; that is my way."

There were four things which the Master taught,-letters, ethics, devotion of soul, and truthfulness.

The Master said, "A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me."

The Master said, "A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me.

"Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease:-it is difficult with such characteristics to have constancy."

The Master angled,-but did not use a net. He shot,-but not at birds perching.

The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and

following it; seeing much and keeping it in memory: this is the second style of knowledge."

It was difficult to talk profitably and reputably with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.

The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct."

The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."

The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, "He knew propriety."

Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, "I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince

married a daughter of the house of WU, of the same surname with himself, and called her,-'The elder Tsze of Wu.' If the prince knew propriety, who does not know it?"

Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them."

When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to."

The Master said, "The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness."

Kung-hsi Hwa said, "This is just what we, the disciples, cannot imitate you in."

The Master being very sick, Tsze-lu asked leave to pray for him. He said, "May such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 'Prayer has been made for thee to the spirits of the upper and lower worlds.'" The Master said, "My praying has been for a long time."

The Master said, "Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate."

The Master said, "The superior man is satisfied and composed; the mean man is always full of distress."

The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.

The Master said, "T'ai-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct."

The Master said, "Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.

"When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness."

The philosopher Tsang being ill, he cared to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice, I and so have I been. Now and hereafter, I know my escape from all injury to my person. O ye, my little children."

The philosopher Tsang being ill, Meng Chang went to ask how he was.

Tsang said to him, "When a bird is about to die, its notes are mournful; when a man is about to die, his words are good.

"There are three principles of conduct which the man of high rank should consider specially important:-that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them."

The philosopher Tsang said, "Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation; formerly I had a friend who pursued this style of conduct."

The philosopher Tsang said, "Suppose that there is an individual who can be entrusted with the charge of a young orphan prince, and can be commissioned with authority over a state of a hundred li, and whom no emergency however great can drive from his principles:-is such a man a superior man? He is a superior man indeed."

The philosopher Tsang said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.

"Perfect virtue is the burden which he considers it is his to sustain;-is it not heavy? only with death does his course stop;-is it not long?

The Master said, "It is by the Odes that the mind is aroused.

"It is by the Rules of Propriety that the character is established.

"It is from Music that the finish is received."

The Master said, "The people may be made to follow a path of action, but they may not be made to understand it."

The Master said, "The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to an extreme."

The Master said, "Though a man have abilities as admirable as those of the Duke of Chau, yet if he be proud and niggardly, those other things are really not worth being looked at."

The Master said, "It is not easy to find a man who has learned for three years without coming to be good."

The Master said, "With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course.

"Such an one will not enter a tottering state, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.

"When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of."

The Master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

The Master said, "When the music master Chih first entered on his office, the finish of the Kwan Tsu was magnificent;-how it filled the ears!"

The Master said, "Ardent and yet not upright, stupid and yet not attentive; simple and yet not sincere:-such persons I do not understand."

The Master said, "Learn as if you could not reach your object, and were always fearing also lest you should lose it."

The Master said, "How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!

The Master said, "Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it.

"How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!"

Shun had five ministers, and the empire was well governed.

King Wu said, "I have ten able ministers."

Confucius said, "Is not the saying that talents are difficult to find, true? only when the dynasties of T'ang and Yu met, were they more abundant than in this of Chau, yet there was a woman among them. The able ministers were no more than nine men.

"King Wan possessed two of the three parts of the empire, and with those he served the dynasty of Yin. The virtue of the house of Chau may be said to have reached the highest point indeed."

The Master said, "I can find no flaw in the character of Yu. He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low, mean house, but expended all his strength on the ditches and water channels. I can find nothing like a flaw in Yu."

The subjects of which the Master seldom spoke were-profitableness, and also the appointments of Heaven, and perfect virtue.

A man of the village of Ta-hsiang said, "Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing."

The Master heard the observation, and said to his disciples, "What shall I practice? Shall I practice charioteering, or shall I practice archery? I will practice charioteering."

The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice.

"The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

The Master was put in fear in K'wang.

He said, "After the death of King Wan, was not the cause of truth lodged here in me?

"If Heaven had wished to let this cause of truth perish, then I, a future mortal! should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"

A high officer asked Tsze-kung, saying, "May we not say that your Master is a sage? How various is his ability!"

Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various."

The Master heard of the conversation and said, "Does the high officer know me? When I was young, my condition was low, and I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability. Lao said, "The Master said, 'Having no official employment, I acquired many arts.'"

The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it."

The Master said, "The Fang bird does not come; the river sends forth no map:-it is all over with me!"

When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily.

Yen Yuan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind.

"The Master, by orderly method, skillfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety.

"When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so."

The Master being very ill, Tsze-lu wished the disciples to act as ministers to him.

During a remission of his illness, he said, "Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven?

"Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"

Tsze-kung said, "There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?" The Master said, "Sell it! Sell it! But I would wait for one to offer the price."

The Master was wishing to go and live among the nine wild tribes of the east.

Some one said, "They are rude. How can you do such a thing?" The Master said, "If a superior man dwelt among them, what rudeness would there be?"

The Master said, "I returned from Wei to Lu, and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places."

The Master said, "Abroad, to serve the high ministers and nobles; at home, to serve one's father and elder brothers; in all duties to the dead, not to dare not to exert one's self; and not to be overcome of wine:-which one of these things do I attain to?"

The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!"

The Master said, "I have not seen one who loves virtue as he loves beauty."

The Master said, "The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground.

Though but one basketful is thrown at a time, the advancing with it my own going forward."

The Master said, "Never flagging when I set forth anything to him;-ah! that is Hui." The Master said of Yen Yuan, "Alas! I saw his constant advance. I never saw him stop in his progress."

The Master said, "There are cases in which the blade springs, but the plant does not go on to flower! There are cases where it flowers but fruit is not subsequently produced!"

The Master said, "A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect."

The Master said, "Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him."

The Master said, "Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them."

The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him."

The Master said, "Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;-ah! it is Yu who is equal to this!

"He dislikes none, he covets nothing;-what can he do but what is good!"

Tsze-lu kept continually repeating these words of the ode, when the Master said, "Those things are by no means sufficient to constitute perfect excellence."

The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves."

The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."

The Master said, "There are some with whom we may study in common, but we shall find them unable to go along with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us."

"How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant."

The Master said, "It is the want of thought about it. How is it distant?"

Confucius, in his village, looked simple and sincere, and as if he were not able to speak.

When he was in the prince's ancestral temple, or in the court, he spoke minutely on every point, but cautiously.

When he was waiting at court, in speaking with the great officers of the lower grade, he spoke freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely.

When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.

When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty.

He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted.

He hastened forward, with his arms like the wings of a bird.

When the guest had retired, he would report to the prince, "The visitor is not turning round any more."

When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him.

When he was standing, he did not occupy the middle of the gateway; when he passed in or out, he did not tread upon the threshold.

When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them.

He ascended the reception hall, holding up his robe with both his hands, and his body bent; holding in his breath also, as if he dared not breathe.

When he came out from the audience, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he had got the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it, his manner still showed respectful uneasiness.

When he was carrying the scepter of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. His countenance seemed to change, and look apprehensive, and he dragged his feet along as if they were held by something to the ground.

In presenting the presents with which he was charged, he wore a placid appearance.

At his private audience, he looked highly pleased.

The superior man did not use a deep purple, or a puce color, in the ornaments of his dress.

Even in his undress, he did not wear anything of a red or reddish color.

In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment.

Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow.

The fur robe of his undress was long, with the right sleeve short.

He required his sleeping dress to be half as long again as his body.

When staying at home, he used thick furs of the fox or the badger.

When he put off mourning, he wore all the appendages of the girdle.

His undergarment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below.

He did not wear lamb's fur or a black cap on a visit of condolence.

On the first day of the month he put on his court robes, and presented himself at court.

When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth.

When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment.

He did not dislike to have his rice finely cleaned, nor to have his mince meat cut quite small.

He did not eat rice which had been injured by heat or damp and turned sour, nor fish or flesh which was gone. He did not eat what was discolored, or what was of a bad flavor, nor anything which was ill-cooked, or was not in season.

He did not eat meat which was not cut properly, nor what was served without its proper sauce.

Though there might be a large quantity of meat, he would not allow what he took to exceed the due proportion for the rice. It was only in wine that he laid down no limit for himself, but he did not allow himself to be confused by it.

He did not partake of wine and dried meat bought in the market.

He was never without ginger when he ate. He did not eat much.

When he had been assisting at the prince's sacrifice, he did not keep the flesh which he received overnight. The flesh of his family sacrifice he did not keep over three days. If kept over three days, people could not eat it.

When eating, he did not converse. When in bed, he did not speak.

Although his food might be coarse rice and vegetable soup, he would offer a little of it in sacrifice with a grave, respectful air.

If his mat was not straight, he did not sit on it.

When the villagers were drinking together, upon those who carried staffs going out, he also went out immediately after.

When the villagers were going through their ceremonies to drive away pestilential influences, he put on his court robes and stood on the eastern steps.

When he was sending complimentary inquiries to any one in another state, he bowed twice as he escorted the messenger away.

Chi K'ang having sent him a present of physic, he bowed and received it, saying, "I do not know it. I dare not taste it."

The stable being burned down, when he was at court, on his return he said, "Has any man been hurt?" He did not ask about the horses.

When the he would adjust his mat, first taste it, and then give it away to others. When the prince sent him a gift of undressed meat, he would have it cooked, and offer it to the spirits of his ancestors. When the prince sent him a gift of a living animal, he would keep it alive.

When he was in attendance on the prince and joining in the entertainment, the prince only sacrificed. He first tasted everything.

When he was ill and the prince came to visit him, he had his head to the east, made his court robes be spread over him, and drew his girdle across them.

When the prince's order called him, without waiting for his carriage to be yoked, he went at once.

When he entered the ancestral temple of the state, he asked about everything.

When any of his friends died, if he had no relations offices, he would say, "I will bury him."

When a friend sent him a present, though it might be a carriage and horses, he did not bow.

The only present for which he bowed was that of the flesh of sacrifice.

In bed, he did not lie like a corpse. At home, he did not put on any formal deportment.

When he saw any one in a mourning dress, though it might be an acquaintance, he would change countenance; when he saw any one wearing the cap of full dress, or a blind person, though he might be in his undress, he would salute him in a ceremonious manner.

To any person in mourning he bowed forward to the crossbar of his carriage; he bowed in the same way to any one bearing the tables of population.

When he was at an entertainment where there was an abundance of provisions set before him, he would change countenance and rise up.

On a sudden clap of thunder, or a violent wind, he would change countenance.

When he was about to mount his carriage, he would stand straight, holding the cord.

When he was in the carriage, he did not turn his head quite round, he did not talk hastily, he did not point with his hands.

Seeing the countenance, it instantly rises. It flies round, and by and by settles.

The Master said, "There is the hen-pheasant on the hill bridge. At its season! At its season!" Tsze-lu made a motion to it. Thrice it smelt him and then rose.

The Master said, "The men of former times in the matters of ceremonies and music were rustics, it is said, while the men of these latter times, in ceremonies and music, are accomplished gentlemen.

"If I have occasion to use those things, I follow the men of former times."

The Master said, "Of those who were with me in Ch'an and Ts'ai, there are none to be found to enter my door."

Distinguished for their virtuous principles and practice, there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their administrative talents, Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and Tsze-hsia.

The Master said, "Hui gives me no assistance. There is nothing that I say in which he does not delight."

The Master said, "Filial indeed is Min Tsze-ch'ien! Other people say nothing of him different from the report of his parents and brothers."

Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his elder brother to wife.

Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hui; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did."

When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get an outer shell for his son's coffin.

The Master said, "Every one calls his son his son, whether he has talents or has not talents. There was Li; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot."

When Yen Yuan died, the Master said, "Alas! Heaven is destroying me! Heaven is destroying me!"

When Yen Yuan died, the Master bewailed him exceedingly, and the disciples who were with him said, "Master, your grief is excessive!"

"Is it excessive?" said he. "If I am not to mourn bitterly for this man, for whom should I mourn?"

When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, "You may not do so."

The disciples did bury him in great style.

The Master said, "Hui behaved towards me as his father. I have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples."

Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Chi Lu added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"

The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward manner. The Master was pleased.

He said, "Yu, there!-he will not die a natural death."

Some parties in Lu were going to take down and rebuild the Long Treasury.

Min Tsze-ch'ien said, "Suppose it were to be repaired after its old style;-why must it be altered and made anew?"

The Master said, "This man seldom speaks; when he does, he is sure to hit the point."

The Master said, "What has the lute of Yu to do in my door?"

The other disciples began not to respect Tszelu. The Master said, "Yu has ascended to the hall, though he has not yet passed into the inner apartments."

Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, "Shih goes beyond the due mean, and Shang does not come up to it."

"Then," said Tsze-kung, "the superiority is with Shih, I suppose."

The Master said, "To go beyond is as wrong as to fall short."

The head of the Chi family was richer than the duke of Chau had been, and yet Ch'iu collected his imposts for him, and increased his wealth.

The Master said, "He is no disciple of mine. My little children, beat the drum and assail him."

Ch'ai is simple. Shan is dull. Shih is specious. Yu is coarse.

The Master said, "There is Hui! He has nearly attained to perfect virtue. He is often in want.

"Ts'ze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are often correct."

Tsze-chang asked what were the characteristics of the good man. The Master said, "He does not tread in the footsteps of others, but moreover, he does not enter the chamber of the sage."

The Master said, "If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?"

Tsze-lu asked whether he should immediately carry into practice what he heard. The Master said, "There are your father and elder brothers to be consulted;-why should you act on that principle of immediately carrying into practice what you hear?" Zan Yu asked the same, whether he should immediately carry into practice what he heard, and the Master answered, "Immediately carry into practice what you hear." Kung-hsi Hwa said, "Yu asked whether he should carry immediately into practice what he heard, and you said, 'There are your father and elder brothers to be consulted.' Ch'iu asked whether he should immediately carry into practice what he heard, and you said, 'Carry it immediately into practice.' I, Ch'ih, am perplexed, and venture to ask you for an explanation." The Master said, "Ch'iu is retiring and slow; therefore I urged him forward. Yu has more than his own share of energy; therefore I kept him back."

The Master was put in fear in K'wang and Yen Yuan fell behind. The Master, on his rejoining him, said, "I thought you had died." Hui replied, "While you were alive, how should I presume to die?"

Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called great ministers.

The Master said, "I thought you would ask about some extraordinary individuals, and you only ask about Yu and Ch'iu!

"What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires.

"Now, as to Yu and Ch'iu, they may be called ordinary ministers."

Tsze-zan said, "Then they will always follow their chief;-will they?"

The Master said, "In an act of parricide or regicide, they would not follow him."

Tsze-lu got Tsze-kao appointed governor of Pi.

The Master said, "You are injuring a man's son."

Tsze-lu said, "There are, there, common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?"

The Master said, "It is on this account that I hate your glib-tongued people."

Tsze-lu, Tsang Hsi, Zan Yu, and Kunghsi Hwa were sitting by the Master.

He said to them, "Though I am a day or so older than you, do not think of that.

"From day to day you are saying, 'We are not known.' If some ruler were to know you, what would you like to do?"

Tsze-lu hastily and lightly replied, "Suppose the case of a state of ten thousand chariots; let it be straitened between other large cities; let it be suffering from invading armies; and to this let

there be added a famine in corn and in all vegetables:-if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognize the rules of righteous conduct." The Master smiled at him.

Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied, "Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;-in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that."

"What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa. Ch'ih replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant."

Last of all, the Master asked Tsang Hsi, "Tien, what are your wishes?" Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and "My wishes," he said, "are different from the cherished purposes of these three gentlemen." "What harm is there in that?" said the Master; "do you also, as well as they, speak out your wishes." Tien then said, "In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze among the rain altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Tien."

The three others having gone out, Tsang Hsi remained behind, and said, "What do you think of the words of these three friends?" The

Master replied, "They simply told each one his wishes."

Hsi pursued, "Master, why did you smile at Yu?"

He was answered, "The management of a state demands the rules of propriety. His words were not humble; therefore I smiled at him."

Hsi again said, "But was it not a state which Ch'iu proposed for himself?" The reply was, "Yes; did you ever see a territory of sixty or seventy li or one of fifty or sixty, which was not a state?"

Once more, Hsi inquired, "And was it not a state which Ch'ih proposed for himself?" The Master again replied, "Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?

Yen Yuan asked about perfect virtue. The Master said, "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, an under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?"

Yen Yuan said, "I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen Yuan then said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."

Chung-kung asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Chung-kung said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."

Sze-ma Niu asked about perfect virtue.

The Master said, "The man of perfect virtue is cautious and slow in his speech."

"Cautious and slow in his speech!" said Niu;-"is this what is meant by perfect virtue?" The Master said, "When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?"

Sze-ma Niu asked about the superior man. The Master said, "The superior man has neither anxiety nor fear."

"Being without anxiety or fear!" said Nui;"does this constitute what we call the superior man?"

The Master said, "When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?"

Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, I only have not."

Tsze-hsia said to him, "There is the following saying which I have heard-'Death and life have their determined appointment; riches and honors depend upon Heaven.'

"Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?"

Tsze-chang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing."

Tsze-kung asked about government. The Master said, "The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler."

Tsze-kung said, "If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?" "The military equipment," said the Master.

Tsze-kung again asked, "If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?" The Master answered, "Part with the food. From of old, death has been the lot of an men; but if the people have no faith in their rulers, there is no standing for the state."

Chi Tsze-ch'ang said, "In a superior man it is only the substantial qualities which are wanted;-why should we seek for ornamental accomplishments?"

Tsze-kung said, "Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair."

The Duke Ai inquired of Yu Zo, saying, "The year is one of scarcity, and the returns for expenditure are not sufficient;-what is to be done?"

Yu Zo replied to him, "Why not simply tithe the people?"

"With two tenths, said the duke, "I find it not enough;-how could I do with that system of one tenth?"

Yu Zo answered, "If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone."

Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, "Hold faithfulness and sincerity as first principles, and be moving continually to what is right,-this is the way to exalt one's virtue.

"You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 'It may not be on account of her being rich, yet you come to make a difference.'"

The Duke Ching, of Ch'i, asked Confucius about government. Confucius replied, "There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son."

"Good!" said the duke; "if, indeed, the prince be not prince, the not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?"

The Master said, "Ah! it is Yu, who could with half a word settle litigations!"

Tsze-lu never slept over a promise.

The Master said, "In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations."

Tsze-chang asked about government. The Master said, "The art of governing is to keep its affairs before the mind without weariness, and to practice them with undeviating consistency."

The Master said, "By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right."

The Master said, "The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this."

Chi K'ang asked Confucius about government. Confucius replied, "To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?"

Chi K'ang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "If you, sir, were not covetous, although you should reward them to do it, they would not steal."

Chi K'ang asked Confucius about government, saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend, when the wind blows across it."

Tsze-chang asked, "What must the officer be, who may be said to be distinguished?"

The Master said, "What is it you call being distinguished?"

Tsze-chang replied, "It is to be heard of through the state, to be heard of throughout his clan."

The Master said, "That is notoriety, not distinction.

"Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan.

"As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan."

Fan Ch'ih rambling with the Master under the trees about the rain altars, said, "I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions."

The Master said, "Truly a good question!

"If doing what is to be done be made the first business, and success a secondary consideration:-is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others;-is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;-is not this a case of delusion?"

Fan Ch'ih asked about benevolence. The Master said, "It is to love all men." He asked about knowledge. The Master said, "It is to know all men."

Fan Ch'ih did not immediately understand these answers.

The Master said, "Employ the upright and put aside all the crooked; in this way the crooked can be made to be upright."

Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, "A Little while ago, I had an interview with our Master, and asked him about knowledge. He said, 'Employ the upright, and put aside all the crooked;-in this way, the crooked will be made to be upright.' What did he mean?"

Tsze-hsia said, "Truly rich is his saying!

"Shun, being in possession of the kingdom, selected from among all the people, and employed Kai-yao-on which all who were devoid of virtue disappeared. T'ang, being in possession of the kingdom, selected from among all the people, and employed I Yin-and an who were devoid of virtue disappeared."

Tsze-kung asked about friendship. The Master said, "Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself."

The philosopher Tsang said, "The superior man on grounds of culture meets with his friends, and by friendship helps his virtue."

Tsze-lu asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."

He requested further instruction, and was answered, "Be not weary in these things."

Chung-kung, being chief minister to the head of the Chi family, asked about government. The Master said, "Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."

Chung-kung said, "How shall I know the men of virtue and talent, so that I may raise them to office?" He was answered, "Raise to office those whom you know. As to those whom you do not know, will others neglect them?"

Tsze-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"

The Master replied, "What is necessary is to rectify names."

"So! indeed!" said Tsze-lu. "You are wide of the mark! Why must there be such rectification?"

The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.

"If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.

"When affairs cannot be carried on to success, proprieties and music do not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.

"Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

Fan Ch'ih requested to be taught husbandry. The Master said, "I am not so good for that as an old husbandman." He requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener."

Fan Ch'ih having gone out, the Master said, "A small man, indeed, is Fan Hsu! If a superior man love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs; what need has he of a knowledge of husbandry?"

The Master said, "Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?"

The Master said, "When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed."

The Master said, "The governments of Lu and Wei are brothers."

The Master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, "Ha! here is a collection-!" When they were a little increased, he said, "Ha! this is complete!" When he had become rich, he said, "Ha! this is admirable!"

When the Master went to Weil Zan Yu acted as driver of his carriage.

The Master observed, "How numerous are the people!"

Yu said, "Since they are thus numerous, what more shall be done for them?" "Enrich them, was the reply.

"And when they have been enriched, what more shall be done?" The Master said, "Teach them."

The Master said, "If there were any of the princes who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected."

The Master said, "'If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments.' True indeed is this saying!"

The Master said, "If a truly royal ruler were to arise, it would stir require a generation, and then virtue would prevail."

The Master said, "If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?"

The disciple Zan returning from the court, the Master said to him, "How are you so late?" He replied, "We had government business." The Master said, "It must have been family affairs. If there had been government business, though I am not now in office, I should have been

consulted about it."

The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, "Such an effect cannot be expected from one sentence.

"There is a saying, however, which people have -'To be a prince is difficult; to be a minister is not easy.'

"If a ruler knows this,-the difficulty of being a prince,-may there not be expected from this one sentence the prosperity of his country?"

The duke then said, "Is there a single sentence which can ruin a country?" Confucius replied, "Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have-'I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!'

"If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?"

The Duke of Sheh asked about government.

The Master said, "Good government obtains when those who are near are made happy, and those who are far off are attracted."

Tsze-hsia! being governor of Chu-fu, asked about government. The Master said, "Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished."

The Duke of Sheh informed Confucius, saying, "Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact."

Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected."

Tsze-kung asked, saying, "What qualities must a man possess to entitle him to be called an officer? The Master said, "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer."

Tsze-kung pursued, "I venture to ask who may be placed in the next lower rank?" And he was told, "He whom the circle of his relatives pronounce to be filial, whom his fellow villagers and neighbors pronounce to be fraternal."

Again the disciple asked, "I venture to ask about the class still next in order." The Master said, "They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class."

Tsze-kung finally inquired, "Of what sort are those of the present day, who engage in government?" The Master said "Pooh! they are so many pecks and hampers, not worth being taken into account."

The Master said, "Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong."

The Master said, "The people of the south have a saying -'A man without constancy cannot be either a wizard or a doctor.' Good!

"Inconstant in his virtue, he will be visited with disgrace."

The Master said, "This arises simply from not attending to the prognostication."

The Master said, "The superior man is affable, but not adulatory; the mean man is adulatory, but not affable."

Tsze-kung asked, saying, "What do you say of a man who is loved by all the people of his neighborhood?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his neighborhood?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him."

The Master said, "The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything."

The Master said, "The superior man has a dignified ease without pride. The mean man has pride without a dignified ease."

The Master said, "The firm, the enduring, the simple, and the modest are near to virtue."

Tsze-lu asked, saying, "What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus,-earnest, urgent, and bland:-among his friends, earnest and urgent; among his brethren, bland."

The Master said, "Let a good man teach the people seven years, and they may then likewise be employed in war."

The Master said, "To lead an uninstructed people to war, is to throw them away."

Hsien asked what was shameful. The Master said, "When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful."

"When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue."

The Master said, "This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue."

The Master said, "The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

The Master said, "When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve."

The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

Nan-kung Kwo, submitting an inquiry to Confucius, said, "I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom." The Master made no reply; but when Nan-kung Kwo went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

The Master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?"

The Master said, "In preparing the governmental notifications, P'i Shan first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, Tsze-ch'an of Tung-li gave it the proper elegance and finish."

Some one asked about Tsze-ch'an. The Master said, "He was a kind man."

He asked about Tsze-hsi. The Master said, "That man! That man!"

He asked about Kwan Chung. "For him," said the Master, "the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat."

The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

The Master said, "Mang Kung-ch'o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the states Tang or Hsieh."

Tsze-lu asked what constituted a COMPLETE man. The Master said, "Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add to these the accomplishments of the rules of propriety and music;-such a one might be reckoned a COMPLETE man."

He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-such a man may be reckoned a COMPLETE man."

The Master asked Kung-ming Chia about Kung-shu Wan, saying, "Is it true that your master speaks not, laughs not, and takes not?"

Kung-ming Chia replied, "This has arisen from the reporters going beyond the truth.-My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, "So! But is it so with him?"

The Master said, "Tsang Wu-chung, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was."

The Master said, "The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ch'i was upright and not crafty."

Tsze-lu said, "The Duke Hwan caused his brother Chiu to be killed, when Shao Hu died, with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?"

The Master said, "The Duke Hwan assembled all the princes together, and that not with weapons of war and chariots:-it was all through the influence of Kwan Chung. Whose beneficence was like his? Whose beneficence was like his?"

Tsze-kung said, "Kwan Chung, I apprehend was wanting in virtue. When the Duke Hwan caused his brother Chiu to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan."

The Master said, "Kwan Chung acted as prime minister to the Duke Hwan made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.

"Will you require from him the small fidelity of common men and common women, who would commit suicide in a stream or ditch, no one knowing anything about them?"

The great officer, Hsien, who had been family minister to Kung-shu Wan, ascended to the prince's court in company with Wan.

The Master, having heard of it, said, "He deserved to be considered WAN (the accomplished)."

The Master was speaking about the unprincipled course of the duke Ling of Weil when Ch'i K'ang said, "Since he is of such a character, how is it he does not lose his state?"

Confucius said, "The Chung-shu Yu has the superintendence of his guests and of strangers; the litanist, T'o, has the management of his ancestral temple; and Wang-sun Chia has the direction of the army and forces:-with such officers as these, how should he lose his state?"

The Master said, "He who speaks without modesty will find it difficult to make his words good."

Chan Ch'ang murdered the Duke Chien of Ch'i.

Confucius bathed, went to court and informed the Duke Ai, saying, "Chan Hang has slain his sovereign. I beg that you will undertake to punish him."

The duke said, "Inform the chiefs of the three families of it."

Confucius retired, and said, "Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, "Inform the chiefs of the three families of it."

He went to the chiefs, and informed them, but they would not act. Confucius then said, "Following in the rear of the great officers, I did not dare not to represent such a matter."

Tsze-lu asked how a ruler should be served. The Master said, "Do not impose on him, and, moreover, withstand him to his face."

The Master said, "The progress of the superior man is upwards; the progress of the mean man is downwards."

The Master said, "In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others."

Chu Po-yu sent a messenger with friendly inquiries to Confucius.

Confucius sat with him, and questioned him. "What," said he! "is your master engaged in?" The messenger replied, "My master is anxious to make his faults few, but he has not yet succeeded." He then went out, and the Master said, "A messenger indeed! A messenger indeed!"

The Master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

The philosopher Tsang said, "The superior man, in his thoughts, does not go out of his place."

The Master said, "The superior man is modest in his speech, but exceeds in his actions."

The Master said, "The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear.

Tsze-kung said, "Master, that is what you yourself say."

Tsze-kung was in the habit of comparing men together. The Master said, "Tsze must have reached a high pitch of excellence! Now, I have not leisure for this."

The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

The Master said, "He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur;-is he not a man of superior worth?"

Wei-shang Mau said to Confucius, "Ch'iu, how is it that you keep roosting about? Is it not that you are an insinuating talker?

Confucius said, "I do not dare to play the part of such a talker, but I hate obstinacy."

The Master said, "A horse is called a ch'i, not because of itsstrength, but because of its other good qualities."

Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?"

The Master said, "With what then will you recompense kindness?"

"Recompense injury with justice, and recompense kindness with kindness."

The Master said, "Alas! there is no one that knows me."

Tsze-kung said, "What do you mean by thus saying-that no one knows you?" The Master replied, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-that knows me!"

The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, saying, "Our master is certainly being led astray by the Kung-po Liao, but I have still power enough left to cut Liao off, and expose his corpse in the market and in the court."

The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liao do where such ordering is concerned?"

The Master said, "Some men of worth retire from the world. Some retire from particular states. Some retire because of disrespectful looks. Some retire because of contradictory language."

The Master said, "Those who have done this are seven men."

Tsze-lu happening to pass the night in Shih-man, the gatekeeper said to him, "Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he,-is it not?"-said the other, "who knows the impracticable nature of the times and yet will be doing in them."

The Master was playing, one day, on a musical stone in Weil when a man carrying a straw basket passed door of the house where Confucius was, and said, "His heart is full who so beats the musical stone."

A little while after, he added, "How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.'"

The Master said, "How determined is he in his purpose! But this is not difficult!"

Tsze-chang said, "What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?"

The Master said, "Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

Tsze-lu asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness." "And is this all?" said Tsze-lu. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Tsze-lu. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:-even Yao and Shun were still solicitous about this."

Yuan Zang was squatting on his heels, and so waited the approach of the Master, who said to him, "In youth not humble as befits ajunior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest." With this he hit him on the shank with his staff.

A youth of the village of Ch'ueh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, "I suppose he has made great progress."

The Master said, "I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man."

The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." on this, he took his departure the next day.

When he was in Chan, their provisions were exhausted, and his followers became so in that they were unable to rise.

Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."

The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?"

Tsze-kung replied, "Yes,-but perhaps it is not so?"

"No," was the answer; "I seek a unity all pervading."

The Master said, "Yu I those who know virtue are few."

The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."

Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.

The Master said, "Let his words be sincere and truthful and his actions honorable and careful;-such conduct may be practiced among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honorable and carefull will he, with such conduct, be appreciated, even in his neighborhood?

"When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."

Tsze-chang wrote these counsels on the end of his sash.

The Master said, "Truly straightforward was the historiographer Yu. When good government prevailed in his state, he was like an arrow. When bad government prevailed, he was like an arrow. A superior man indeed is Chu Po-yu! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast."

The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."

The Master said, "The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

Yen Yuan asked how the government of a country should be administered.

The Master said, "Follow the seasons of Hsia.

"Ride in the state carriage of Yin.

"Wear the ceremonial cap of Chau.

"Let the music be the Shao with its pantomimes. Banish the songs of Chang, and keep far from specious talkers. The songs of Chang are licentious; specious talkers are dangerous."

The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."

The Master said, "It is all over! I have not seen one who loves virtue as he loves beauty."

The Master said, "Was not Tsang Wan like one who had stolen his situation? He knew the virtue and the talents of Hui of Liu-hsia, and yet did not procure that he should stand with him in court."

The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment."

The Master said, "When a man is not in the habit of saying-'What shall I think of this? What shall I think of this?' I can indeed do nothing with him!"

The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-theirs is indeed a hard case."

The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."

The Master said, "The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."

The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."

The Master said, "What the superior man seeks, is in himself. What

the mean man seeks, is in others."

The Master said, "The superior man is dignified, but does not wrangle. He is sociable, but not a partisan."

The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."

Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."

The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.

"This people supplied the ground why the three dynasties pursued the path of straightforwardness."

The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things."

The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."

The Master said, "When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case."

The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man."

The Master said, "To have faults and not to reform them,-this, indeed, should be pronounced having faults."

The Master said, "I have been the whole day without eating, and the whole night without sleeping:-occupied with thinking. It was of no use. better plan is to learn."

The Master said, "The object of the superior man is truth. Food is not his object. There is plowing;-even in that there is sometimes want. So with learning;-emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."

The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.

"When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.

"When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:-full excellence is not reached."

The Master said, "The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters."

The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."

The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."

The Master said, "The superior man is correctly firm, and not firm merely."

The Master said, "A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration."

The Master said, "In teaching there should be no distinction of classes."

The Master said, "Those whose courses are different cannot lay plans for one another."

The Master said, "In language it is simply required that it convey the meaning."

The music master, Mien, having called upon him, when they came to the steps, the Master said, "Here are the steps." When they came to the mat for the guest to sit upon, he said, "Here is the mat." When all were seated, the Master informed him, saying, "So and so is here; so and so is here."

The music master, Mien, having gone out, Tsze-chang asked, saying. "Is it the rule to tell those things to the music master?"

The Master said, "Yes. This is certainly the rule for those who lead the blind."

The head of the Chi family was going to attack Chwan-yu.

Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief, Chil is going to commence operations against Chwan-yu."

Confucius said, "Ch'iu, is it not you who are in fault here?

"Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our state; and its ruler is a minister in direct connection with the sovereign: What has your chief to do with attacking it?"

Zan Yu said, "Our master wishes the thing; neither of us two ministers wishes it."

Confucius said, "Ch'iu, there are the words of Chau Zan, -'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?'

"And further, you speak wrongly. When a tiger or rhinocerosescapes from his cage; when a tortoise or piece of jade is injured in its repository:-whose is the fault?"

Zan Yu said, "But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants."

Confucius said. "Ch'iu, the superior man hates those declining to say-'I want such and such a thing,' and framing explanations for their conduct.

"I have heard that rulers of states and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings.

"So it is.-Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.

"Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.

"And yet he is planning these hostile movements within the state.-I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court."

Confucius said, "When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the great officers of the princes, as a rule, the case will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule the cases will be few in which they do not lose their power in three generations.

"When right principles prevail in the kingdom, government will not be in the hands of the great officers.

"When right principles prevail in the kingdom, there will be no discussions among the common people."

Confucius said, "The revenue of the state has left the ducal house now for five generations. The government has been in the hands of the great officers for four generations. on this account, the descendants of the three Hwan are much reduced."

Confucius said, "There are three friendships which are advantageous, and three which are injurious. Friendship with the uplight; friendship with the sincere; and friendship with the man of much observation:-these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-these are injurious."

Confucius said, "There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends:-these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:-these are injurious."

Confucius said, "There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak;-this is called rashness. They may not speak when it comes to them to speak;-this is called concealment. They may speak without looking at the countenance of their superior;-this is called blindness."

Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness."

Confucius said, "There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages.

"The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages."

Confucius said, "Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so readily get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;-they are the lowest of the people."

Confucius said, "The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties his anger may involve him in. When he sees gain to be got, he thinks of righteousness."

Confucius said, "Contemplating good, and pursuing it, as if they could not reach it; contemplating evil! and shrinking from it, as they would from thrusting the hand into boiling water:-I have seen such men, as I have heard such words.

"Living in retirement to study their aims, and practicing righteousness to carry out their principles:-I have heard these words, but I have not seen such men."

The Duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountains, and the people, down to the present time, praise them.

"Is not that saying illustrated by this?"

Ch'an K'ang asked Po-yu, saying, "Have you heard any lessons from your father different from what we have all heard?"

Po-yu replied, "No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, 'Have you learned the Odes?' on my replying 'Not yet,' he added, If you do not learn the Odes, you will not be fit to converse with.' I retired and studied the Odes.

"Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, 'Have you learned the rules of Propriety?' on my replying 'Not yet,' he added, 'If you do not learn the rules of Propriety, your character cannot be established.' I then retired, and learned the rules of Propriety.

"I have heard only these two things from him."

Ch'ang K'ang retired, and, quite delighted, said, "I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son."

The wife of the prince of a state is called by him Fu Zan. She calls herself Hsiao T'ung. The people of the state call her Chun Fu Zan, and, to the people of other states, they call her K'wa Hsiao Chun. The people of other states also call her Chun Fu Zan.

Yang Ho wished to see Confucius, but Confucius would not go to see him. on this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home went to pay his respects for the gift. He met him, however, on the way.

Ho said to Confucius, "Come, let me speak with you." He then asked, "Can he be called benevolent who keeps his jewel in his bosom, and leaves his country to confusion?" Confucius replied, "No." "Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, "No." "The days and months are passing away; the years do not wait for us." Confucius said, "Right; I will go into office."

The Master said, "By nature, men are nearly alike; by practice, they get to be wide apart."

The Master said, "There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed."

The Master, having come to Wu-ch'ang, heard there the sound of stringed instruments and singing.

Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?"

Tsze-yu replied, "Formerly, Master, I heard you say,-'When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled.'"

The Master said, "My disciples, Yen's words are right. What I said was only in sport."

Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

Tsze-lu was displeased. and said, "Indeed, you cannot go! Why must you think of going to see Kung-shan?"

The Master said, "Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Chau?"

Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.

Pi Hsi inviting him to visit him, the Master was inclined to go.

Tsze-lu said, "Master, formerly I have heard you say, 'When a man in his own person is guilty of doing evil, a superior man will not associate with him.' Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?"

The Master said, "Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black?

"Am I a bitter gourd? How can I be hung up out of the way of being eaten?"

The Master said, "Yu, have you heard the six words to which are attached six becloudings?" Yu replied, "I have not."

"Sit down, and I will tell them to you.

"There is the love of being benevolent without the love of learning;-the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;-the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;-the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;-the beclouding here leads to rudeness. There is the love of boldness without the love of learning;-the beclouding here leads to insubordination. There is the love of firmness without the love of learning;-the beclouding here leads to extravagant conduct."

The Master said, "My children, why do you not study the Book of Poetry?

"The Odes serve to stimulate the mind.

"They may be used for purposes of self-contemplation.

"They teach the art of sociability.

"They show how to regulate feelings of resentment.

"From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince.

"From them we become largely acquainted with the names of birds, beasts, and plants."

The Master said to Po-yu, "Do you give yourself to the Chau-nan and the Shao-nan. The man who has not studied the Chau-nan and the Shao-nan is like one who stands with his face right against a wall. Is he not so?"

The Master said, "'It is according to the rules of propriety,' they say.-'It is according to the rules of propriety,' they say. Are gems and silk all that is meant by propriety? 'It is music,' they say.-'It is music,' they say. Are hers and drums all that is meant by music?"

The Master said, "He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people;-yea, is he not like the thief who breaks through, or climbs over, a wall?"

The Master said, "Your good, careful people of the villages are the thieves of virtue."

The Master said, To tell, as we go along, what we have heard on the way, is to cast away our virtue."

The Master said, "There are those mean creatures! How impossible it is along with them to serve one's prince!

"While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them.

"When they are anxious lest such things should be lost, there is nothing to which they will not proceed."

The Master said, "Anciently, men had three failings, which now perhaps are not to be found.

"The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit."

The Master said, "Fine words and an insinuating appearance are seldom associated with virtue."

The Master said, "I hate the manner in which purple takes away the luster of vermilion. I hate the way in which the songs of Chang confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and families."

The Master said, "I would prefer not speaking."

Tsze-kung said, "If you, Master, do not speak, what shall we, your disciples, have to record?"

The Master said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?"

Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of this message went out at the door, the Master took his lute and sang to it, in order that Pei might hear him.

Tsai Wo asked about the three years' mourning for parents, saying that one year was long enough.

"If the superior man," said he, "abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined. Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop."

The Master said, "If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?" "I should," replied Wo.

The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it."

Tsai Wo then went out, and the Master said, "This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yu enjoy the three years' love of his parents?"

The Master said, "Hard is it to deal with who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all."

Tsze-lu said, "Does the superior man esteem valor?" The Master said, "The superior man holds righteousness to be of highest importance. A man in a superior situation, having valor without righteousness, will be guilty of insubordination; one of the lower people having valor without righteousness, will commit robbery."

Tsze-kung said, "Has the superior man his hatreds also?" The Master said, "He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those who have valor merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding."

The Master then inquired, "Ts'ze, have you also your hatreds?" Tsze-kung replied, "I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straightforward."

The Master said, "Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented."

The Master said, "When a man at forty is the object of dislike, he will always continue what he is."

The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died.

Confucius said, "The Yin dynasty possessed these three men of virtue."

Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his office. Some one said to him, "Is it not yet time for you, sir, to leave this?" He replied, "Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?"

The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chil and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "O FANG! O FANG! How is your virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."

Confucius alighted and wished to converse with him, but Chieh-yu hastened away, so that he could not talk with him.

Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to inquire for the ford.

Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu.', "Is it not K'ung of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."

Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Rather than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.

Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people,-with mankind,-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, "Have you seen my master, sir?" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain:-who is your master?" With this, he planted his staff in the ground, and proceeded to weed.

Tsze-lu joined his hands across his breast, and stood before him.

The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone.

Tsze-lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

The men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shu-ch'i.

"It may be said of Hui of Liu-hsia! and of Shaolien, that theysurrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

"It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times.

"I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined."

The grand music master, Chih, went to Ch'i.

Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh, the band master at the fourth meal, went to Ch'in.

Fang-shu, the drum master, withdrew to the north of the river.

Wu, the master of the hand drum, withdrew to the Han.

Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.

Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed

Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Tsze-chang observed, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?-who is there among men whom I will not bear with? Am I devoid of talents and virtue?-men will put me away from them. What have we to do withthe putting away of others?"

Tsze-hsia said, "Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

Tsze-hsia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

Tsze-hsia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:-virtue is in such a course."

Tsze-hsia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

Tsze-hsia said, "The mean man is sure to gloss his faults."

Tsze-hsia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

Tsze-hsia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

Tsze-hsia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential.-How can they be acknowledged as sufficiently taught?"

Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

Tsze-hsia said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

Tsze-hsia said, "Mourning, having been carried to the utmost degree of grief, should stop with that."

Tsze-hsia said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous."

The philosopher Tsang said, "How imposing is the manner of Chang! It is difficult along with him to practice virtue."

The philosopher Tsang said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on the occasion of mourning for their parents."

The philosopher Tsang said, "I have heard this from our Master:-'The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, "The rulers have failed in their duties, and the people consequently have been disorganized for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

Tsze-kung said, "Chau's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him."

Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

Kung-sun Ch'ao of Wei asked Tszekung, saying. "From whom did Chung-ni get his learning?"

Tsze-kung replied, "The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?"

Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-ni."

Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. one may peep over it, and see whatever is valuable in the apartments.

"The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.

"But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?"

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.

Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest. How can Chung-ni be said to be superior to you?"

Tsze-kung said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

"Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.

"Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description which has been given of a sage's rule:-he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"

Yao said, "Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end."

Shun also used the same language in giving charge to Yu.

T'ang said, "I the child Li, presume to use a dark-colored victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offenses, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offenses, these offenses must rest on my person."

Chau conferred great gifts, and the good were enriched.

"Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the one man."

He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.

He revived states that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.

What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

Tsze-chang asked Confucius, saying, "In what way should a person in authority act in order that he may conduct government properly?" The Master replied, "Let him honor the five excellent, and banish away the four bad, things;-then may he conduct government properly." Tsze-chang said, "What are meant by the five excellent things?" The Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce."

Tsze-chang said, "What is meant by being beneficent without great expenditure?" The Master replied, "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;-is not this being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;-is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;-is not this to be majestic without being fierce?"

Tsze-chang then asked, "What are meant by the four bad things?"

The Master said, "To put the people to death without having instructed them;-this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;-this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way;-this is called acting the part of a mere official."

The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man.

"Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

"Without knowing the force of words, it is impossible to know men."

THE END

[출처] [본문스크랩] 논어전문|작성자 이향

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